Sacred and Related Texts :: Saṁyutta Nikāya | Majjhima Nikāya

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Buddhist Texts
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Majjhima Nikāya | The Middle Collection
Majjhima Nikāya | The Middle Collection

Translated by Thanissaro Bhikkhu

Sutta

1. The Root Sequence 2. All the Effluents 3. Fear & Terror 4. Unblemished 5. If One Would Wish
6. The Simile of the Cloth 7. Right View 8. The Establishing of Mindfulness Discourse
9. The Shorter Lion’s Roar Discourse 10. The Great Lion’s Roar Discourse 11. The Great Mass of Stress
12. The Lesser Mass of Stress 13. Forest Hinterlands 14. The Ball of Honey 15. Two Sorts of Thinking 16. The Relaxation of Thoughts 17. The Simile of the Saw 18. The Water-Snake Simile 19. Relay Chariots
20. Poison-grass 21. The Noble Search 22. The Shorter Elephant Footprint Simile
23. The Great Elephant Footprint Simile 24. The Longer Heartwood Simile Discourse
25. The Shorter Heartwood Simile Discourse 26. The Shorter Gosiṅga Sāla-tree Discourse
27. The Greater Cowherd Discourse 28. The Shorter Discourse to Saccaka
29. The Longer Discourse to Saccaka
30. The Greater Craving-Destruction Discourse
31. The Greater Discourse at Assapura 32. The Shorter Discourse at Assapura 33. (Brahmans) of Sāla
34. The Greater Set of Questions & Answers 35. The Shorter Set of Questions & Answers
36. The Shorter Discourse on Taking on Practices 37. In Kosambī 38. The Brahmā Invitation 39. To Kandaraka
40. To the Man from Aṭṭhakanagara 41. The Practice for One in Training 42. To Potaliya (Excerpt) 43. To Jīvaka
44. The Teaching to Upāli 45. To Prince Abhaya 46. Many Things to Be Felt 47. A Safe Bet
48. The Exhortation to Rāhula at Mango Stone 49. The Greater Exhortation to Rāhula
50. The Shorter Exhortation to Māluṅkya 51. The Longer Exhortation to Māluṅkya 52. The Quail Simile
53. Near Cātumā 54. About Golissāni 55. At Kīṭāgiri 56. To Vacchagotta on Fire 57. To LongNails
58. To Māgaṇḍiya 59. Muṇḍika the Contemplative 60. About Raṭṭhapāla 61. Prince Bodhi
62. About Aṅgulimāla 63. From One Who Is Dear 64. At Kaṇṇakatthala 65. To Brahmāyu (Excerpt)
66. Sela 67. With Assalāyana 68. With Caṅkī 69. To Dhanañjānin 70. Vāseṭṭha 71. At Devadaha
72. Five & Three 73. To Sunakkhatta 74. Conducive to the Imperturbable 75. To Gaṇaka Moggallāna
76. Moggallāna the Guardsman 77. The Great Full-Moon Night Discourse 78. The Shorter Full-Moon Night Discourse
79. One After Another 80. A Person of Integrity 81. The Great Forty 82. Mindfulness of Breathing
83. Mindfulness Immersed in the Body 84. The Shorter Discourse on Emptiness
85. The Greater Discourse on Emptiness 86. The Deva Messengers 87. Amazing & Astounding Qualities
88. The Level of the Tamed 89. To Bhūmija 90. Defilements 91. The Deva Messengers
92. An Auspicious Day 93. Mahā Kaccāna & the Auspicious Day 94. The Shorter Analysis of Action
95. The Greater Analysis of Action 96. An Analysis of the Six Sense-Media 97. An Analysis of the Statement
98. An Analysis of the Properties 99. An Analysis of the Truths 100. The Exhortation to Anāthapiṇḍika
101. Nandaka’s Exhortation 102. The Shorter Exhortation to Rāhula 103. The Six Sextets
104. The Great Six Sense-Media Discourse 105. The Purification of Almsfood 106. The Development of the Faculties

1 : 1	Mūlapariyāya Sutta :: The Root Sequence
The Majjhima Nikāya opens with one of the few suttas where his listeners did NOT delight in his words. In it, the Buddha dismisses the tendency — common both in his time and in ours — to posit a metaphysical principle from which the universe emanates

MN 1

Introduction

The Buddha listed clinging to views as one of the four forms of clinging that tie the mind to the processes of suffering. He thus recommended that his followers relinquish their clinging, not only to views in their full-blown form as specific positions, but also in their rudimentary form as the categories & relationships that the mind reads into experience. This is a point he makes in the following discourse, which is apparently his response to a particular school of Brahmanical thought that was developing in his time — the Sāṅkhya, or classification school.

This school had its beginnings in the thought of Uddālaka, a ninth-century B.C. philosopher who posited a “root”: an abstract principle out of which all things emanate and which remains immanent in all things. Philosophers who carried on this line of thinking offered a variety of theories, based on logic and meditative experience, about the nature of the ultimate root and about the hierarchy of the emanation. Many of their theories were recorded in the Upaniṣads and eventually developed into the classical Sāṅkhya system around the time of the Buddha.

Although the present discourse says nothing about the background of the monks listening to it, the Commentary states that before their ordination they were brahmans, and that even after their ordination they continued to interpret the Buddha’s teachings in light of their previous training, which may well have been proto-Sāṅkhya. If this is so, then the Buddha’s opening lines — “I will teach you the sequence of the root of all phenomena” — would have them prepared to hear his contribution to their line of thinking. And, in fact, the list of topics he covers reads like a Buddhist Sāṅkhya. Paralleling the classical Sāṅkhya, it contains 24 items, begins with the physical world (here, the four physical properties), and leads back through ever more refined & inclusive levels of being & experience, culminating with the ultimate Buddhist concept: unbinding (nibbāna). In the pattern of Sāṅkhya thought, unbinding would thus be the ultimate “root” or ground of being immanent in all things and out of which they all emanate.

However, instead of following this pattern of thinking, the Buddha attacks it at its very root: the notion of a principle in the abstract, the “in” (immanence) & “out of” (emanation) superimposed on experience. Only an uninstructed run of the mill person, he says, would read experience in this way. In contrast, a person in training should look for a different kind of “root” — the root of suffering experienced in the present — and find it in the act of delight. Developing dispassion for that delight, the trainee can then comprehend the process of coming-into-being for what it is, drop all participation in it, and thus achieve true awakening.

If the listeners present at this discourse were indeed interested in fitting Buddhist teachings into a Sāṅkhyan mold, then it’s small wonder that they were displeased — one of the few places where we read of a negative reaction to the Buddha’s words. They had hoped to hear his contribution to their project, but instead they hear their whole pattern of thinking & theorizing attacked as ignorant & ill-informed. The Commentary tells us, though, they were later able to overcome their displeasure and eventually attain awakening on listening to the discourse reported in AN 3:126.

Although at present we rarely think in the same terms as the Sāṅkhya philosophers, there has long been — and still is — a common tendency to create a “Buddhist” metaphysics in which the experience of emptiness, the Unconditioned, the Dharma-body, Buddha-nature, rigpa, etc., is said to function as the ground of being from which the “All” — the entirety of our sensory & mental experience — is said to spring and to which we return when we meditate. Some people think that these theories are the inventions of scholars without any direct meditative experience, but actually they have most often originated among meditators, who label (or in the words of the discourse, “perceive”) a particular meditative experience as the ultimate goal, identify with it in a subtle way (as when we are told that “we are the knowing”), and then suppose that level of experience to be the ground of being out of which all other experience comes.

Any teaching that follows these lines would be subject to the same criticism that the Buddha directed against the monks who first heard this discourse.

* * *

I have heard that on one occasion the Blessed One was staying near Ukkaṭṭhā, in the shade of a royal Sal tree in the Very Blessed Forest. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Monks, I will teach you the sequence of the root of all phenomena [or: the root sequence of all phenomena]. Listen & pay close attention. I will speak.”

“As you say, lord,” they responded to him.

The Blessed One said: “There is the case, monks, where an uninstructed run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — perceives earth as earth. Perceiving earth as earth, he supposes (things) about earth, he supposes (things) in earth, he supposes (things) coming out of earth, he supposes earth as ‘mine,’ he delights in earth. Why is that? Because he has not comprehended it, I tell you.

“He perceives water as water… fire as fire… wind as wind[1]… beings as beings… devas as devas… Pajāpati as Pajāpati… Brahmā as Brahmā… the Radiant devas as Radiant devas… the Beautiful Black devas as Beautiful Black devas… the Sky-fruit devas as Sky-fruit devas… the Conqueror as the Conqueror[2]… the dimension of the infinitude of space as the dimension of the infinitude of space… the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness… the dimension of nothingness as the dimension of nothingness… the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception[3… the seen as the seen… the heard as the heard… the sensed as the sensed… the cognized as the cognized[4]… singleness as singleness… multiplicity as multiplicity[5]… the All as the All[6]…

“He perceives unbinding as unbinding.[7] Perceiving unbinding as unbinding, he supposes things about unbinding, he supposes things in unbinding, he supposes things coming out of unbinding, he supposes unbinding as ‘mine,’ he delights in unbinding. Why is that? Because he has not comprehended it, I tell you.

The Trainee

“A monk who is a trainee — yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled — directly knows earth as earth. Directly knowing earth as earth, let him not suppose things about earth, let him not suppose things in earth, let him not suppose things coming out of earth, let him not suppose earth as ‘mine,’ let him not delight in earth. Why is that? So that he may comprehend it, I tell you.

“He directly knows water as water… fire as fire… wind as wind… beings as beings… devas as devas… Pajāpati as Pajāpati… Brahmā as Brahmā… the Radiant devas as Radiant devas… the Beautiful Black devas as Beautiful Black devas… the Sky-fruit devas as Sky-fruit devas… the Conqueror as the Conqueror… the dimension of the infinitude of space as the dimension of the infinitude of space… the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness… the dimension of nothingness as the dimension of nothingness… the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception… the seen as the seen… the heard as the heard… the sensed as the sensed… the cognized as the cognized… singleness as singleness… multiplicity as multiplicity… the All as the All…

“He directly knows unbinding as unbinding. Directly knowing unbinding as unbinding, let him not suppose things about unbinding, let him not suppose things in unbinding, let him not suppose things coming out of unbinding, let him not suppose unbinding as ‘mine,’ let him not delight in unbinding. Why is that? So that he may comprehend it, I tell you.

The Arahant

“A monk who is a Worthy One, devoid of effluents — who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge — directly knows earth as earth. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth. Why is that? Because he has comprehended it, I tell you.

“A monk who is a Worthy One, devoid of effluents… directly knows earth as earth. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.

“He directly knows water as water… the All as the All…

The Tathāgata

“The Tathāgata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathāgata has totally awakened to the unexcelled right self-awakening, I tell you.

“He directly knows water as water… the All as the All…

“He directly knows unbinding as unbinding. Directly knowing unbinding as unbinding, he doesn’t suppose things about unbinding, doesn’t suppose things in unbinding, doesn’t suppose things coming out of unbinding, doesn’t suppose unbinding as ‘mine,’ doesn’t delight in unbinding. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathāgata has totally awakened to the unexcelled right self-awakening, I tell you.”

That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One’s words.

1.Earth, water, fire, and wind are the four properties that comprise the experience of physical form.

2.In this section of the list, “beings” denotes all living beings below the level of the gods. “Devas” denotes the beings in the sensual heavens. The remaining terms — Pajāpati, Brahmā, the Radiant devas, the Beautiful Black devas, the Sky-fruit devas, & the Conqueror — denote devas in the heavens of form & formlessness.

3.The dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, & the dimension of neither perception nor non-perception are four formless states that can be attained in concentration.

4.“The seen, the heard, the sensed, & the cognized” is a set of terms to cover all things experienced through the six senses.

5.Singleness = experience in states of intense concentration (jhāna). Multiplicity = experience via the six senses. See MN 137.

6.“What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This is termed the All. Anyone who would say, ‘Repudiating this All, I will describe another,’ if questioned on what exactly might be the grounds for his assertion, would be unable to explain and, furthermore, would be put to grief. Why is that? Because it lies beyond range.” — SN 35:23

For more on this topic, see The Mind Like Fire Unbound, Chapter 1.

7.Unbinding = nibbāna (nirvāṇa).

See also: MN 49; MN 72; MN 140; SN 12:23; AN 4:24; AN 4:199; AN 4:200; AN 9:36; AN 10:81; Ud 1:10

1 : 2	Sabbāsava Sutta :: All the Effluents
The Buddha lists seven approaches for eliminating the āsavas, or effluents: deep-seated defilements that “flow out” of the mind and prevent liberation

MN 2

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Monks, the ending of the effluents is for one who knows & sees, I tell you, not for one who doesn’t know & doesn’t see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen effluents arise, and arisen effluents increase. When a monk attends appropriately, unarisen effluents do not arise, and arisen effluents are abandoned. There are effluents to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.

“[1] And what are the effluents to be abandoned by seeing? There is the case where an uninstructed run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — doesn’t discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he doesn’t attend to ideas fit for attention and attends (instead) to ideas unfit for attention.

“And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality arises in him, and the arisen effluent of sensuality increases; the unarisen effluent of becoming arises in him, and the arisen effluent of becoming increases; the unarisen effluent of ignorance arises in him, and the arisen effluent of ignorance increases. These are the ideas unfit for attention that he attends to.

“And what are the ideas fit for attention that he doesn’t attend to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality doesn’t arise in him, and the arisen effluent of sensuality is abandoned; the unarisen effluent of becoming doesn’t arise in him, and the arisen effluent of becoming is abandoned; the unarisen effluent of ignorance doesn’t arise in him, and the arisen effluent of ignorance is abandoned. These are the ideas fit for attention that he doesn’t attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen effluents arise in him, and arisen effluents increase.

“This is how he attends inappropriately: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ Or else he is inwardly perplexed about the immediate present: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’

“As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self … or the view It is precisely by means of self that I perceive self … or the view It is precisely by means of self that I perceive not-self … or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.

“The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he doesn’t attend to ideas unfit for attention and attends (instead) to ideas fit for attention.

“And what are the ideas unfit for attention that he doesn’t attend to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality arises in him, and the arisen effluent of sensuality increases; the unarisen effluent of becoming arises in him, and the arisen effluent of becoming increases; the unarisen effluent of ignorance arises in him, and the arisen effluent of ignorance increases. These are the ideas unfit for attention that he doesn’t attend to.

“And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality doesn’t arise in him, and the arisen effluent of sensuality is abandoned; the unarisen effluent of becoming doesn’t arise in him, and the arisen effluent of becoming is abandoned; the unarisen effluent of ignorance doesn’t arise in him, and the arisen effluent of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen effluents do not arise in him, and arisen effluents are abandoned.

“He attends appropriately, This is stress … This is the origination of stress … This is the cessation of stress … This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: self-identification view, doubt, and grasping at habits & practices. These are called the effluents to be abandoned by seeing.

“[2] And what are the effluents to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The effluents, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.

“Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty .…

“Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty .…

“Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty .…

“Reflecting appropriately, he dwells restrained with the restraint of the body-faculty .…

“Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The effluents, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the effluents to be abandoned by restraining.

“[3] And what are the effluents to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.

“Reflecting appropriately, he uses alms food, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.’

“Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

“Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

“The effluents, vexation, or fever that would arise if he were not to use these things (in this way) do not arise for him when he uses them (in this way). These are called the effluents to be abandoned by using.

“[4] And what are the effluents to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The effluents, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the effluents to be abandoned by tolerating.

“[5] And what are the effluents to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his observant companions in the holy life suspect him of evil conduct. The effluents, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the effluents to be abandoned by avoiding.

“[6] And what are the effluents to be abandoned by destroying? There is the case where a monk, reflecting appropriately, doesn’t tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence.

“Reflecting appropriately, he doesn’t tolerate an arisen thought of ill will…

“Reflecting appropriately, he doesn’t tolerate an arisen thought of harmfulness…

“Reflecting appropriately, he doesn’t tolerate arisen evil, unskillful qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. The effluents, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the effluents to be abandoned by destroying.

“[7] And what are the effluents to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in letting go. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion… dispassion… cessation, resulting in letting go. The effluents, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the effluents to be abandoned by developing.

“When a monk’s effluents that should be abandoned by seeing have been abandoned by seeing, his effluents that should be abandoned by restraining have been abandoned by restraining, his effluents that should be abandoned by using have been abandoned by using, his effluents that should be abandoned by tolerating have been abandoned by tolerating, his effluents that should be abandoned by avoiding have been abandoned by avoiding, his effluents that should be abandoned by destroying have been abandoned by destroying, his effluents that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the effluents. He has severed craving, thrown off the fetters, and—through the right penetration of conceit—has made an end of suffering & stress.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

See also: MN 63; MN 72; SN 12:20; SN 22:122; SN 44:10; AN 4:42; AN 4:200; AN 10:93

1 : 3	Bhaya-bherava Sutta :: Fear & Terror
The qualities of mind necessary for living in the wilderness without fear

MN 4

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Jāṇussoṇin the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction in Master Gotama: Is Master Gotama their leader? Is Master Gotama their helper? Is Master Gotama their inspirer? Do they take Master Gotama as their example?”

“Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me: I am their leader. I am their helper. I am their inspirer. They take me as their example.”

“But, Master Gotama, it’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.”

“Yes, brahman, so it is. It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration. Before my self-awakening, when I was still just an unawakened bodhisatta, the thought occurred to me as well: ‘It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.’

“The thought occurred to me: ‘When contemplatives or brahmans who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it’s the fault of their unpurified bodily activities that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings. I am purified in my bodily activities. I am one of those noble ones who are purified in their bodily activities when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.

“The thought occurred to me: ‘When contemplatives or brahmans who are unpurified in their verbal activities… unpurified in their mental activities… unpurified in their livelihood resort to isolated forest or wilderness dwellings, it’s the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings. I am purified in my livelihood. I am one of those noble ones who are purified in their livelihood when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.

“The thought occurred to me: ‘When contemplatives or brahmans who are covetous & fiercely passionate for sensual pleasures… I am not covetous… ’ .…

“ … ‘When contemplatives or brahmans who have minds of ill will, with destructive attitudes… I have a mind of goodwill… ’ .…

“ … ‘When contemplatives or brahmans who are overcome by sloth & drowsiness… I am devoid of sloth & drowsiness… ’ .…

“ … ‘When contemplatives or brahmans who are restless & with an unstilled mind… I have a stilled mind… ’ .…

“ … ‘When contemplatives or brahmans who are uncertain & doubting… I have gone beyond uncertainty… ’ .…

“ … ‘When contemplatives or brahmans who tend to praise themselves & disparage others… I do not praise myself or disparage others… ’ .…

“ … ‘When contemplatives or brahmans who tend toward panic & dread… I have gone beyond horripilation… ’ .…

“ … ‘When contemplatives or brahmans who are desirous of gains, offerings, & fame… I am modest… ’ .…

“ … ‘When contemplatives or brahmans who are lazy & lacking in persistence… My persistence is aroused… ’ .…

“ … ‘When contemplatives or brahmans who are muddled in their mindfulness & unalert… I have mindfulness established… ’ .…

“ … ‘When contemplatives or brahmans who are unconcentrated, with straying minds… I am consummate in concentration… ’ .…

“The thought occurred to me: ‘When contemplatives or brahmans who are drooling idiots resort to isolated forest or wilderness dwellings, it’s the fault of their drooling idiocy that they give rise to unskillful fear & terror. But it’s not the case that I am a drooling idiot when I resort to isolated forest or wilderness dwellings. I am consummate in discernment. I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.

“The thought occurred to me: ‘What if — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I were to stay in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to see that fear & terror.’ So at a later time — on recognized, designated nights such as the eighth, fourteenth, & fifteenth of the lunar fortnight — I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines. And while I was staying there a wild animal would come, or a bird would drop a twig, or wind would rustle the fallen leaves. The thought would occur to me: ‘Is this that fear & terror coming?’ Then the thought occurred to me: ‘Why do I just keep waiting for fear? What if I were to subdue fear & terror in whatever state they come?’

“So when fear & terror came while I was walking back & forth, I would not stand or sit or lie down. I would keep walking back & forth until I had subdued that fear & terror. When fear & terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear & terror. When fear & terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear & terror. When fear & terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.

“There are some contemplatives & brahmans, brahman, who have the perception of ‘day’ when it is night, and of ‘night’ when it is day. This, I tell you, is their being in a dwelling of delusion. As for me, I have the perception of ‘day’ when it is day, and of ‘night’ when it is night. If anyone, when speaking rightly, were to say, ‘A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,’ he would rightly be speaking of me.

“Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, I remained equanimous, mindful, & alert, and sensed pleasure with the body. I entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus I recollected my manifold past lives in their modes & details.

“This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — with the breakup of the body, after death, have reappeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

“This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of effluents. I directly knew, as it had come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there was the knowledge, ‘Released.’ I directly knew that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute.

“Now, brahman, if the thought should occur to you, ‘Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion, which is why he resorts to isolated forest & wilderness dwellings,’ it should not be seen in that way. It’s through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings: seeing a pleasant abiding for myself in the present, and feeling sympathy for future generations.”

“How truly future generations have been shown sympathy by Master Gotama, as by one who is worthy & rightly self-awakened! Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

See also: MN 36; SN 5:1–10; SN 11:3; AN 4:184; Thag 16:1; Thig 14

1 : 4	Anaṅgaṇa Sutta :: Unblemished
Ven. Sāriputta explains the blemishes of the mind: the influences of evil, unskillful wishes

MN 5

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Ven. Sāriputta addressed the monks: “Friend monks!”

“Yes, friend,” the monks responded to him.

Ven. Sāriputta said, “There are these four individuals to be found existing in the world. Which four?

“There is the case where a certain individual, being blemished, does not discern as it has come to be that ‘I have an inner blemish.’ Then there is the case where a certain individual, being blemished, discerns as it has come to be that ‘I have an inner blemish.’ Then there is the case where a certain individual, being unblemished, does not discern as it has come to be that ‘I have no inner blemish.’ Then there is the case where a certain individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish.’

“With regard to that, the individual who, being blemished, doesn’t discern as it has come to be that ‘I have an inner blemish’ is called the inferior man of the two individuals who are blemished. The individual who, being blemished, discerns as it has come to be that ‘I have an inner blemish’ is called the superior man of the two individuals who are blemished.

“Then again, the individual who, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish’ is called the inferior man of the two individuals who are unblemished. The individual who, being unblemished, discerns as it has come to be that ‘I have no inner blemish’ is called the superior man of the two individuals who are unblemished.”

When this was said, Ven. Mahā Moggallāna said to Ven. Sāriputta, “Friend, what is the reason, what is the cause, that of the two individuals who are blemished, one is called the inferior man and one is called the superior man? And what is the reason, what is the cause, that of the two individuals who are unblemished, one is called the inferior man and one is called the superior man?”

[Ven. Sāriputta:] “With regard to that, my friend, when an individual, being blemished, doesn’t discern that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish. He will die with passion, with aversion, with delusion — blemished & with a mind defiled.

“Just like a bronze bowl brought back from a shop or a family of smiths all covered with dust & dirt, that the owners would neither use nor clean, but would throw away in a dusty place: Wouldn’t that bronze bowl eventually become even more dirty & defiled with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, doesn’t discern as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish. He will die with passion, with aversion, with delusion — blemished & with a mind defiled.

“Then again, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish. He will die without passion, without aversion, without delusion — unblemished & with a mind undefiled.

“Just like a bronze bowl brought back from a shop or a family of smiths all covered with dust & dirt, that the owners would both use & clean, and would not throw away in a dusty place: Wouldn’t that bronze bowl eventually become clean & pure with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish. He will die without passion, without aversion, without delusion — unblemished & with a mind undefiled.

“Then again, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind. He will die with passion, with aversion, with delusion — blemished & with a mind defiled.

“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, that the owners would neither use nor clean, but would throw away in a dusty place. Wouldn’t that bronze bowl eventually become dirty & defiled with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind. He will die with passion, with aversion, with delusion — blemished & with a mind defiled.

“Then again, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind. He will die without passion, without aversion, without delusion — unblemished & with a mind undefiled.

“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, that the owners would both use & clean, and would not throw away in a dusty place: Wouldn’t that bronze bowl eventually become even more clean & pure with time?”

[Ven. Mahā Moggallāna:] “Yes, my friend.”

[Ven. Sāriputta:] “In the same way, friend, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind. He will die without passion, without aversion, without delusion — unblemished & with a mind undefiled.

“This, friend Moggallāna, is the reason, this is the cause why, of the two individuals who are blemished, one is called the inferior man and one is called the superior man. This is the reason, this is the cause why, of the two individuals who are unblemished, one is called the inferior man and one is called the superior man.”

[Ven. Mahā Moggallāna:] “‘Blemish, blemish’ it’s said. What does ‘blemish’ stand for?”

[Ven. Sāriputta:] “The influences of evil, unskillful wishes: That’s what ‘blemish’ stands for.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, should I have fallen into an offense, may the monks not know about me, that I have fallen into an offense.’ But it’s possible that the monks would know about that monk that he had fallen into an offense. (Thinking,) ‘The monks know about me that I have fallen into an offense,’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, should I have fallen into an offense, may the monks accuse me in private, and not in the middle of the Saṅgha.’ But it’s possible that the monks would accuse him in the middle of the Saṅgha, not in private. (Thinking,) ‘It’s in the middle of the Saṅgha that the monks accuse me, and not in private,’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, should I have fallen into an offense, may a friend accuse me, and not an enemy.’ But it’s possible that an enemy would accuse him, and not a friend. (Thinking,) ‘An enemy accuses me, and not a friend,’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, may the Teacher instruct the monks, cross-questioning just me again & again, and not cross-questioning another monk again & again.’ But it’s possible that the Teacher would instruct the monks, cross-questioning another monk again & again, and not cross-questioning that monk again & again. (Thinking,) ‘The Teacher instructs the monks, cross-questioning another monk again & again, and not cross-questioning me again & again,’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, may the monks enter the village for alms following just me, and not following another monk.’ But it’s possible that the monks would enter the village for alms following another monk, and not following that monk. (Thinking,) ‘It’s following another monk, and not me, that the monks enter the village for alms,’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, may I alone receive the foremost meals, the foremost seat, the foremost water, the foremost alms, and not another monk.’ But it’s possible that another monk would receive the foremost meals, the foremost seat, the foremost water, the foremost alms. (Thinking,) ‘It’s another monk who receives the foremost meals, the foremost seat, the foremost water, the foremost alms, and not me’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, may I alone give the blessing in the dining hall after the meal, and not another monk.’ But it’s possible that another monk would give the blessing in the dining hall after the meal. (Thinking,) ‘It’s another monk who gives the blessing in the dining hall after the meal, and not me’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, may I alone, and not another monk, teach the Dhamma to monks… nuns… men lay followers… women lay followers who have come to the monastery.’ But it’s possible that another monk would teach the Dhamma, and not that monk…

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, may the monks… nuns… men lay followers… women lay followers pay honor, respect, reverence, & veneration to me alone, and not to another monk.’ But it’s possible that the monks… nuns… men lay followers… women lay followers would pay honor, respect, reverence, & veneration to another monk, and not to that monk…

“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘O, may I alone, and not another monk, be the one who receives exquisite robes… exquisite alms… exquisite lodgings… exquisite medicinal requisites for curing the ill. But it’s possible that another monk, and not that monk, is the one who receives exquisite medicinal requisites for curing the ill. (Thinking,) ‘It’s another monk who receives exquisite medicinal requisites for curing the ill, and not me,’ he is angry & disgruntled. Anger & disgruntlement are both a blemish.

“Now friend, if these influences of evil, unskillful wishes are seen or heard to be unabandoned in any monk, then even though he’s a wilderness dweller, a dweller in isolated lodgings, an alms-goer, a house-to-house alms-goer, a refuse-rag wearer, a wearer of coarse robes, still his companions in the holy life don’t pay him honor, respect, reverence, or veneration. Why is that? Because these influences of evil, unskillful wishes are seen or heard to be unabandoned in him.

“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, into which the owners would arrange the carcass of a snake, a dog, or a human being and — covering it with another bronze bowl — would carry back into the market: A person, seeing them, would say, ‘ Well, what’s this, being carried around as if it were so splendid?’ He, raising & opening the lid, would look in. As soon as he saw, he would be inspired with displeasure, with loathing, with disgust, so that even if he were hungry, he would not want to eat — to say nothing of if he were full.

“In the same way, if these influences of evil, unskillful wishes are seen or heard to be unabandoned in any monk, then even though he’s a wilderness dweller, a dweller in isolated lodgings, an alms-goer, a house-to-house alms-goer, a refuse-rag wearer, a wearer of coarse robes, still his companions in the holy life don’t pay him honor, respect, reverence, or veneration. Why is that? Because these influences of evil, unskillful wishes are seen or heard to be unabandoned in him.

“But, friend, if these influences of evil, unskillful wishes are seen or heard to be abandoned in any monk, then even though he’s a village dweller, a receiver of meal invitations, a wearer of robes given by lay people, still his companions in the holy life pay him honor, respect, reverence, or veneration. Why is that? Because these influences of evil, unskillful wishes are seen or heard to be abandoned in him.

“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, into which the owners would arrange boiled white rice with various sauces and curries and — covering it with another bronze bowl — would carry back into the market: A person, seeing them, would say, ‘ Well, what’s this, being carried around as if it were so splendid?’ He, raising & opening the lid, would look in. As soon as he saw, he would be inspired with enticement, with non-loathing, & with non-disgust, so that even if he were full, he would want to eat — to say nothing of if he were hungry.

“In the same way, if these influences of evil, unskillful wishes are seen or heard to be abandoned in any monk, then even though he’s a village dweller, a receiver of meal invitations, a wearer of robes given by lay people, still his companions in the holy life pay him honor, respect, reverence, or veneration. Why is that? Because these influences of evil, unskillful wishes are seen or heard to be abandoned in him.”

When this was said, Ven. Moggallāna said to Ven. Sāriputta, “A simile occurs to me, friend Sāriputta.”

“Let it occur to you, friend Moggallāna.”

“On one occasion I was staying near Rājagaha, at the Hill Fort. Then, early in the morning, I adjusted my lower robe and — taking my bowl & outer robe — went into Rājagaha for alms. And on that occasion Samīti the cartwright was planing the rim of a chariot wheel, and the Ājīvaka Paṇḍuputta, a former cartwright, was standing by. Then this line of thinking arose in the awareness of Ājīvaka Paṇḍuputta, the former cartwright: ‘O, may Samīti the cartwright plane away this bend, this twist, this fault in this rim, so that this rim would be clean — its bends, twists, and faults removed — standing in heartwood.’ And just as the line of thinking occurred to Ājīvaka Paṇḍuputta, the former cartwright, in just the same way did Samīti the cartwright plane away that bend, that twist, that fault in the rim. So Ājīvaka Paṇḍuputta, the former cartwright, gratified, uttered words of gratification: ‘He planes, knowing my heart with his heart, as it were!’

“In the same way, any individuals without conviction, who — for the sake of a livelihood and not out of conviction — have gone forth from the home life into homelessness; who are fraudulent, deceitful, wily, restless, rowdy, flighty, talkative, of loose words; who leave their faculties unguarded; who know no moderation in food, are undevoted to wakefulness, unconcerned with the qualities of a contemplative, with no respect for the training; who are luxurious, lethargic, foremost in falling back; who shirk the duties of solitude; who are lazy, lowly in their persistence, of muddled mindfulness, unalert, unconcentrated, their minds scattered, undiscerning, drivelers: Ven. Sāriputta, with this Dhamma discourse, planes away their (faults), knowing my heart with his heart, as it were!

“But as for those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lethargic, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their effort, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: They, hearing this Dhamma discourse from Ven. Sāriputta, drink it up & devour it, as it were, both by word & by mind: ‘How good it is that, having made his companions in the holy life rise up from what’s unskillful, he establishes them in what’s skillful!’[1]

“Just as a young & youthful woman or man — fond of adornment, with head bathed — on receiving a garland of blue lotuses, jasmine, or camellias, would take it with both hands and place it on top of his or her head; in the same way, those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lethargic, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their effort, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: They, hearing this Dhamma discourse from Ven. Sāriputta, drink it up & devour it, as it were, both by word & by mind: ‘How good it is that, having made his companions in the holy life rise up from what’s unskillful, he establishes them in what’s skillful!’”

Thus did those two great beings [nāgas] rejoice in each other’s well-spoken words.

1.Both MLS and MLDB miss the fact that Ven. Moggallāna is here quoting the words of the good monks.

See also: DN 2; AN 4:28; AN 4:37

1 : 44	Upālivāda Sutta :: The Teaching to Upāli
A disciple of the Nigaṇṭhas goes to debate the Buddha and ends up getting converted

MN 56

I have heard that on one occasion the Blessed One was staying near Nālandā in Pāvarika’s mango grove. And on that occasion, the Nigaṇṭha Nāṭaputta was dwelling near Nālandā with a large following of Nigaṇṭhas.

Then Dīgha Tapassin the Nigaṇṭha, after going for alms in Nālanda and returning from his almsround, after his meal went to the Blessed One in Pāvarika’s mango grove. On arrival, he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he stood to one side.

As he was standing there, the Blessed One said to him, “There are seats, Dīgha Tapassin. Sit down if you want.” When this was said, Dīgha Tapassin the Nigaṇṭha took a seat and sat to one side.

As he was sitting there, the Blessed One said to him, “How many actions, Dīgha Tapassin, does the Nigaṇṭha Nāṭaputta describe for the making of evil kamma, the production of evil kamma?”

“Friend Gotama, the Nigaṇṭha Nāṭaputta isn’t used to using the term, ‘action.’ He’s used to using the term, ‘rod.’”

“Then how many rods does the Nigaṇṭha Nāṭaputta describe for the making of evil kamma, the production of evil kamma?”

“Three are the rods that the Nigaṇṭha Nāṭaputta describes for the making of evil kamma, the production of evil kamma: the bodily rod, the verbal rod, & the mental rod.”

“And is the bodily rod one thing, the verbal rod another, and the mental rod still another?”

“The bodily rod is one thing, the verbal rod another, and the mental rod still another.”

“And of these three rods — thus analyzed, thus differentiated, Dīgha Tapassin — which rod does the Nigaṇṭha Nāṭaputta describe as the most greatly blameworthy for the making of evil kamma, the production of evil kamma: the bodily rod, the verbal rod, or the mental rod?”

“Of these three rods — thus analyzed, thus differentiated, friend Gotama — the Nigaṇṭha Nāṭaputta describes the bodily rod as the most greatly blameworthy for the making of evil kamma, the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“Do you say, ‘bodily rod,’ Dīgha Tapassin?”

“I say, ‘bodily rod,’ friend Gotama.”

“Do you say, ‘bodily rod,’ Dīgha Tapassin?”

“I say, ‘bodily rod,’ friend Gotama.”

“Do you say, ‘bodily rod,’ Dīgha Tapassin?”

“I say, ‘bodily rod,’ friend Gotama.”

In this way did the Blessed One get Dīgha Tapassin to assert his position up to three times.

When this was said, Dīgha Tapassin said to the Blessed One, “And what about you, friend Gotama? How many rods do you describe for the making of evil kamma, the production of evil kamma?”

“Dīgha Tapassin, the Tathāgata isn’t used to using the term, ‘rod.’ He’s used to using the term, ‘action.’”

“Then how many actions, friend Gotama, do you describe for the making of evil kamma, the production of evil kamma?”

“Three are the actions that I describe for the making of evil kamma, the production of evil kamma: bodily action, verbal action, & mental action.”

“And is bodily action one thing, verbal action another, and mental action still another?”

“Bodily action is one thing, verbal action another, and mental action still another.”

“And of these three actions — thus analyzed, thus differentiated, friend Gotama — which action do you describe as the most greatly blameworthy for the making of evil kamma, the production of evil kamma: bodily action, verbal action, or mental action?”

“Of these three rods — thus analyzed, thus differentiated, Dīgha Tapassin — I describe mental action as the most greatly blameworthy for the making of evil kamma, the production of evil kamma, not so much bodily action, not so much verbal action.”

“Do you say, ‘mental action,’ friend Gotama?”

“I say, ‘mental action,’ Dīgha Tapassin.”

“Do you say, ‘mental action,’ friend Gotama?”

“I say, ‘mental action,’ Dīgha Tapassin.”

“Do you say, ‘mental action,’ friend Gotama?”

“I say, ‘mental action,’ Dīgha Tapassin.”

Having thus gotten the Blessed One to assert his position up to three times, Dīgha Tapassin got up from his seat and went to the Nigaṇṭha Nāṭaputta.

Now, on that occasion the Nigaṇṭha Nāṭaputta was sitting with a large lay following from Bālaka headed by Upāli. He saw Dīgha Tapassin the Nigaṇṭha coming from afar, and on seeing him, said, “Where are you coming from, Tapassin, in the middle of the day?”

“I am coming, lord, from the presence of Gotama the contemplative.”

“And did you have any discussion with Gotama the contemplative?”

“I did have some discussion with Gotama the contemplative.”

“And how did your discussion with Gotama the contemplative go?”

Then Dīgha Tapassin the Nigaṇṭha told the Nigaṇṭha Nāṭaputta the entire extent of his discussion with the Blessed One.

When this was said, the Nigaṇṭha Nāṭaputta said to Dīgha Tapassin the Nigaṇṭha, “That was good, very good Tapassin. The way an instructed disciple would rightly understand the message of the Teacher is how Dīgha Tapassin the Nigaṇṭha answered Gotama the contemplative. For what does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

When this was said, Upāli the householder said to the Nigaṇṭha Nāṭaputta, “That was good, lord, very good of Tapassin. The way an instructed disciple would rightly understand the message of the Teacher is how Dīgha Tapassin the Nigaṇṭha answered Gotama the contemplative. For what does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.

“So then, lord, I am going. I will overthrow Gotama the contemplative’s teaching on the grounds of this position. If he asserts in my presence what Ven. Tapassin got him to assert, then just as a strong man, seizing a long-haired ram by the hair, would drag him to and drag him fro and drag him all around, in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Just as a strong distillery worker, throwing a large distiller’s strainer into a deep water tank and grabbing it by the corners, would drag it to and drag it fro and drag it all around, in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Just as a strong distillery ruffian, grabbing a horse-hair strainer by the corners, would shake it down and shake it out and thump it, in the same way I, statement by statement, will shake Gotama the contemplative down and shake him out and thump him. Just as a sixty-year old elephant, plunging into a deep pond, would amuse itself playing the game of hemp-washing, in the same way I will amuse myself playing the game of hemp-washing Gotama the contemplative, as it were.194 So then, lord, I am going. I will overthrow Gotama the contemplative’s teaching on the grounds of this position.”

“Go, householder, and refute Gotama the contemplative’s teaching on the grounds of this position. For either I or Dīgha Tapassin or you could refute his teaching.”

When this was said, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.”

“It’s impossible, Tapassin, it could not happen, that Upāli the householder would enter into discipleship under Gotama the contemplative. But there is the possibility that Gotama the contemplative would enter into discipleship under Upāli the householder. Go, householder, and refute Gotama the contemplative’s teaching on the grounds of this position. For either I or Dīgha Tapassin or you could refute his teaching.”

A second time… A third time, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.”

Having responded, “As you say, lord,” to the Nigaṇṭha Nāṭaputta, Upāli the householder got up from his seat, bowed down to him, andn — keeping him on his right — went to the Blessed One in Pāvarika’s mango grove. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, did Dīgha Tapassin the Nigaṇṭha come here?”

“Yes, householder, Dīgha Tapassin the Nigaṇṭha came here.”

“And did you have any discussion with him?”

“I had some discussion with him.”

“And how did your discussion with him go?”

Then the Blessed One related the entire extent of his discussion with Dīgha Tapassin the Nigaṇṭha.

When this was said, Upāli the householder said to the Blessed One, “That was good, very good of Tapassin. The way an instructed disciple would rightly understand the message of the Teacher is how Dīgha Tapassin the Nigaṇṭha answered the Blessed One. For what does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“If, householder, you will confer taking a stand on the truth, we might have some discussion here.”

“Lord, I will confer taking a stand on the truth. Let us have some discussion here.”

“What do you think, householder? There might be the case where a Nigaṇṭha is diseased, pained, severely ill, refusing cold water and taking warm water. He, not getting cold water, would die. Where would the Nigaṇṭha Nāṭaputta describe his reappearance?”

“Lord, there are the devas called Attached-in-Mind. He reappears there. Why is that? He is bound in mind when he dies.”

“Householder, householder, pay attention, and answer (only) after having paid attention! What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after. And yet you made this statement: ‘Lord, I will confer taking a stand on the truth. Let us have some discussion here.’”

“Lord, even though the Blessed One says that, still the bodily rod is the most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“What do you think, householder? There might be the case where a Nigaṇṭha is restrained with the fourfold restraint: constrained by all constraints, yoked to all constraints, cleansed by all constraints, attained to all constraints. As he walks back & forth, he brings many small beings to destruction. What (kammic) result would the Nigaṇṭha Nāṭaputta describe for him?”

“What is unintended, lord, the Nigaṇṭha Nāṭaputta does not describe as greatly blameworthy.”

“But if he intends it?”

“Greatly blameworthy, lord.”

“And under what does Nigaṇṭha Nāṭaputta classify intention?”

“Under the mental rod, lord.”

“Lord, even though the Blessed One says that, still the bodily rod is more greatly reprehensible for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“What do you think, householder? Is this Nālandā powerful & rich, populous & crowded with people?”

“Yes, lord.”

“What do you think? There is the case where a man might come with uplifted sword. He would say, ‘In a single moment, in a single instant, I will turn whatever beings there are in this Nālandā into a single pile of flesh, a single heap of flesh.’ What do you think? Would that man be able — in a single moment, in a single instant — to turn whatever beings there are in this Nālandā into a single pile of flesh, a single heap of flesh?”

“Lord, not even ten men, twenty men, thirty men, forty men, fifty men would be able — in a single moment, in a single instant — to turn whatever beings there are in this Nālandā into a single pile of flesh, a single heap of flesh. So what would one trivial man count for?”

“What do you think, householder? There is the case where a contemplative or brahman with supernormal power, attained to mastery of mind, might come. He would say, ‘With a single mental act of hatred, I will turn this Nālandā to ash.’ What do you think? Would that contemplative or brahman with supernormal power, attained to mastery of mind, be able — with a single mental act of hatred — to turn this Nālandā to ash?”

“Lord, with a single mental act of hatred he would be able to turn even ten Nālandās, twenty Nālandās, thirty Nālandās, forty Nālandās, fifty Nālandās to ash. So what would one trivial Nālandā count for?”

“Lord, even though the Blessed One says that, still the bodily rod is more greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“What do you think, householder? Have you heard how the Daṇḍakī wilderness, the Kāliṅga wilderness, the Mejjha wilderness, & the Mātaṅga wilderness became wildernesses?”

“Yes, lord, I have….”

“What do you think, householder? From what you have heard, how did the Daṇḍakī wilderness, the Kāliṅga wilderness, the Mejjha wilderness, & the Mātaṅga wilderness become wildernesses?”

“Lord, I have heard that it was through a mental act of hatred on the part of seers that the Daṇḍakī wilderness, the Kāliṅga wilderness, the Mejjha wilderness, & the Mātaṅga wilderness became wildernesses.”

“Lord, I was gratified and won over by the Blessed One’s very first simile. But wanting to hear these very artful ways of handling questions from the Blessed One, I thought I should treat him as an opponent. Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

“Make a careful scrutiny, householder. It is good for well-known people like you to be careful scrutinizers.”

“That, lord, has me to an ever greater extent gratified & pleased with the Blessed One, that he says to me, ‘Make a careful scrutiny, householder. It is good for well-known people like you to be careful scrutinizers.’ For other sectarians, on gaining me as a disciple, would carry a banner all around Nālanda [announcing], ‘Upāli the householder has entered into discipleship under us.’ Yet on the contrary, the Blessed One says to me, ‘Make a careful scrutiny, householder. It is good for well-known people like you to be careful scrutinizers.’ For a second time, lord, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

“Householder, your family compound has long been like a waterhole for the Nigaṇṭhas, and you should consider that almsfood should be given to them when they come to it.”

“That, lord, has me to an ever greater extent gratified & pleased with the Blessed One, that he says to me, ‘Householder, your family compound has long been like a waterhole for the Nigaṇṭhas, and you should consider that almsfood should be given to them when they come to it.’ I have heard it said, lord, that ‘Gotama the contemplative says, “A gift should be given only to me, and not to others. A gift should be given only to my disciples, and not to the disciples of others. What is given only to me bears great fruit, not what is given to others. What is given only to my disciples bears great fruit, not what is given to the disciples of others.”’[4] Yet on the contrary, the Blessed One encourages me to give gifts to the Nigaṇṭhas. But at any rate, lord, I will know the time for that. For a third time, lord, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Then the Blessed One gave a graduated talk to Upāli the householder, i.e., a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then — when he knew that Upāli the householder was of ready mind, malleable mind, unhindered mind, exultant mind, confident mind — he proclaimed to him the distinctive teaching of the Awakened Ones: stress, origination, cessation, path. Just as a white cloth with stains removed would rightly take dye, in the same way there arose to Upāli the householder, in that very seat, the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation. Then — having seen the Dhamma, having reached the Dhamma, known the Dhamma, gained a footing in the Dhamma, having crossed over & beyond doubt, having had no more questioning — Upāli the householder gained fearlessness and was independent of others with regard to the Teacher’s message.

Then Upāli the householder said to the Blessed One, “Now, lord, I must go. Many are my duties, many my responsibilities.”

“Then do, householder, what you consider it is now time to do.”

Then Upāli the householder, delighting in & approving of the Blessed One’s words, got up from his seat, bowed down to him, and — keeping him on his right — went to his own home. On arrival, he said to the gatekeeper, “From this day forth, my good gatekeeper, I close the door to male & female Nigaṇṭhas and leave the door unclosed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. In case any Nigaṇṭha comes, you are to tell him, ‘Stay there, venerable sir. Don’t come in. From this day forward, Upāli the householder has entered into discipleship under Gotama the contemplative. The door is closed to male & female Nigaṇṭhas, but not closed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. If you have need of almsfood, stay right there, and I will bring it to you right there.’”

Dīgha Tapassin the Nigaṇṭha heard, “They say that Upāli the householder has entered into discipleship under Gotama the contemplative.” So he went to the Nigaṇṭha Nāṭaputta and on arrival said to him. “I have heard it said, lord, that Upāli the householder has entered into discipleship under Gotama the contemplative.”

A second time… A third time, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “I have heard it said, lord, that Upāli the householder has entered into discipleship under Gotama the contemplative.”

“Very well, lord, I will go to find out whether or not Upāli the householder has entered into discipleship under Gotama the contemplative.”

“Go, Tapassin, and find out whether or not Upāli the householder has entered into discipleship under Gotama the contemplative.”

So Dīgha Tapassin the Nigaṇṭha went to the home of Upāli the householder. The gatekeeper saw him coming from afar and, on seeing him, said to him, “Stay there, venerable sir. Don’t come in. From this day forward, Upāli the householder has entered into discipleship under Gotama the contemplative. The door is closed to male & female Nigaṇṭhas, but not closed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. If you have need of almsfood, stay right there, and I will bring it to you right there.”

Saying, “I have no need of almsfood, friend,” Dīgha Tapassin the Nigaṇṭha turned around and went to the Nigaṇṭha Nāṭaputta. On arrival, he said to him, “It’s only too true, lord, that Upāli the householder has entered into discipleship under Gotama the contemplative. That’s what I couldn’t get from you when I said, ‘It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.’ Upāli the householder has been converted away from you by Gotama the contemplative’s converting magic.”

A second time… A third time, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “It’s only too true, lord, that Upāli the householder has entered into discipleship under Gotama the contemplative. That’s what I couldn’t get from you when I said, ‘It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.’ Upāli the householder has been converted away from you by Gotama the contemplative’s converting magic.”

“Very well, Tapassin, I will go to find out whether or not Upāli the householder has entered into discipleship under Gotama the contemplative.”

So the Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, went to the home of Upāli the householder. The gatekeeper saw him coming from afar and, on seeing him, said to him, “Stay there, venerable sir. Don’t come in. From this day forward, Upāli the householder has entered into discipleship under Gotama the contemplative. The door is closed to male & female Nigaṇṭhas, but not closed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. If you have need of almsfood, stay right there, and I will bring it to you right there.”

“In that case, my good gatekeeper, go to Upāli the householder and, on arrival, tell him, ‘The Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, is standing outside the gatehouse. He wants to see you.’”

Responding, “As you say, venerable sir,” to the Nigaṇṭha Nāṭaputta, the gatekeeper went to Upāli the householder and, on arrival, said to him, “Venerable sir, the Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, is standing outside the gatehouse. He wants to see you.”

“In that case, my good gatekeeper, arrange seats in the middle gate hall.”

Responding, “As you say, venerable sir,” to Upāli the householder, the gatekeeper, after arranging seats in the middle gate hall, went to Upāli the householder and, on arrival, said to him, “Venerable sir, seats have been arranged in the middle gate hall. Do what you consider it is now time to do.”

Then Upāli the householder went to the middle gate hall and, on arrival, he himself sat down on the foremost, best, highest, & most exquisite seat there. Then he addressed the gatekeeper, “In that case, my good gatekeeper, go to the Nigaṇṭha Nāṭaputta and, on arrival, say to him, ‘Venerable sir, Upāli the householder says, “Enter, venerable sir, if you want.”’”

Responding, “As you say, venerable sir,” to Upāli the householder, the gatekeeper went to the Nigaṇṭha Nāṭaputta and, on arrival, said to him, “Venerable sir, Upāli the householder says, ‘Enter, venerable sir, if you want.’”

So the Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, went to the middle gate hall.

Now, before, when Upāli the householder saw the Nigaṇṭha Nāṭaputta coming from afar, he would, on seeing him, go out to greet him and, with his own upper robe, would dust off the foremost, best, highest, & most exquisite seat there and, straightening it out all around, would have the Nigaṇṭha Nāṭaputta seated there. But now, seated himself on the foremost, best, highest, & most exquisite seat there, he said to the Nigaṇṭha Nāṭaputta, “Venerable sir,[3] there are seats. Sit down if you want.”

When this was said, the Nigaṇṭha Nāṭaputta said to Upāli the householder, “You’ve gone mad, householder! You’re an arrogant fool! Having gone, saying, ‘Lord, I am going. I will overthrow Gotama the contemplative’s teaching,’ you’ve come back tied up in the web of his doctrine. It’s just as if a man, having gone to remove someone else’s testicles, came back with his own testicles removed, or as if a man, having gone to gouge out someone else’s eyes, came back with his own eyes gouged out; in the same way, having gone, saying, ‘Lord, I am going. I will overthrow Gotama the contemplative’s teaching,’ you’ve come back tied up in the web of his doctrine. You’ve been converted, householder, by Gotama the contemplative’s converting magic!”

“Auspicious, venerable sir, is the converting magic! Admirable, venerable sir, is the converting magic! If my dear relatives & kin were to be converted by the converting magic, it would be for their long-term welfare & happiness. If all noble warriors were to be converted by the converting magic, it would be for their long-term welfare & happiness. If all brahmans… If all merchants… If all workers were to be converted by the converting magic, it would be for their long-term welfare & happiness. If the entire cosmos with its devas, Māras & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk were to be converted by the converting magic, it would be for their long-term welfare & happiness.

“In that case, venerable sir, I will give you an analogy, for there are cases where it’s through analogies that observant people can understand the meaning of what is being said.

“Once there was an old brahman — aged, advanced in years — whose young brahman wife was pregnant & near to giving birth. She said to him, ‘Go, brahman. Having bought a male baby monkey in the market, bring it back. It’ll be a playmate for my son.’

“When this was said, the brahman said his wife, ‘Wait, my dear, until you have given birth. If you give birth to a son, I — having gone to the market and having bought a male baby monkey — will bring it back. It’ll be a playmate for your son. If you give birth to a daughter, I — having gone to the market and having bought a female baby monkey — will bring it back. It’ll be a playmate for your daughter.’

“A second time… A third time, the young brahman wife said to the brahman, Go, brahman. Having bought a male baby monkey in the market, bring it back. It’ll be a playmate for my son.’

“So the brahman — in love with his wife, his mind bound to her — went to the market and, having bought a male baby monkey and having brought it back, said to her, ‘Here is your male baby monkey from the market that I have bought and brought back. It’ll be a playmate for your son.’

“When this was said, the young brahman wife said to the brahman, ‘Go, brahman. Taking this male baby monkey, go to Rattapāṇin, the dyer’s son, and on arrival tell him, “I want, my good Rattapāṇin, this male baby monkey dyed the color called ‘golden-plaster,’ pounded back & forth, and ironed on both sides.”’

“So the brahman — in love with his wife, his mind bound to her — taking the male baby monkey — went to Rattapāṇin, the dyer’s son, and on arrival told him, ‘I want, my good Rattapāṇin, this male baby monkey dyed the color called “golden-plaster,” pounded back & forth, and ironed on both sides.’

“When this was said, Rattapāṇin, the dyer’s son said to the brahman, ‘Venerable sir, this male baby monkey of yours will endure a dyeing, but not a pounding or an ironing.’

“In the same way, venerable sir, the doctrine of the foolish Nigaṇṭhas will endure a dyeing by fools, but not an examination or ironing out by the wise.

“Then, at another time, the brahman — taking a new pair of cloths — went to Rattapāṇin, the dyer’s son, and on arrival told him, ‘I want, my good Rattapāṇin, this new pair of cloths dyed the color called “golden-plaster,” pounded back & forth, and ironed on both sides.’

“When this was said, Rattapāṇin, the dyer’s son said to the brahman, ‘Venerable sir, this new pair of cloths of yours will endure a dyeing & a pounding & an ironing.’

“In the same way, venerable sir, the doctrine of the Blessed One, worthy & rightly self-awakened, will endure a dyeing & an examination & an ironing out by the wise. But it won’t endure an examination or an ironing out by fools.”

“Householder, people — including the king — know you as a disciple of the Nigaṇṭha Nāṭaputta. Whose disciple should they (now) regard you as?”

When this was said, Upāli the householder — rising from his seat, arranging his upper robe over one shoulder, and placing his hands palm-to-palm over his heart toward the Blessed One — said to the Nigaṇṭha Nāṭaputta: “In that case, venerable sir, listen to whose disciple I am.”[3]

Of the enlightened, devoid-of–delusion, barrenness-broken winner of victory —
free from oppression, harmonious-minded, advanced in virtue,[5] excellent in discernment,
poisons-crossed-over,[202 stainless:
Of that Blessed One, I’m a disciple.

Of the perplexity-free, contented, baits-of-the-world-disgorged, empathetic,
completed-contemplative person; the bearing-his-last-body man —
ncomparable, spotless:
Of that Blessed One, I’m a disciple.

Of the free-from-doubt, skillful discipliner; the foremost leader;
the unexcelled, splendid-in-qualities, free-from-incertitude maker of light;
the conceit-cut-through hero:
Of that Blessed One, I’m a disciple.

Of the bull — immeasurable, deep, attained to sagacity;
the provider-of-safety knower — Dhamma-established, well-restrained in mind,
gone beyond bonds, released:
Of that Blessed One, I’m a disciple.

Of the nāga living in remote dwellings; the fetters-ended, released,
amiable speaker — purifed,[7 banner laid down, devoid of passion,
tamed, objectification-free:
Of that Blessed One, I’m a disciple.

Of the truest seer;[11] the free-from-deceit, triple-knowledge, attained-to-Brahmā,[6]
cleansed, well versed,[12] - a calm, knowledge-discoverer;
Sakka, the ancient giver:[13
Of that Blessed One, I’m a disciple.

Of the noble, developed-in-mind, attainment-attained explainer —
mindful, clear-seeing, not bent forward, not bent back,
unperturbed, mastery-attained:
Of that Blessed One, I’m a disciple.

Of the path-completed, absorbed-in-jhāna, uninfluenced-within, pure,
independent, fearless, living-secluded, attained-to-the-summit,
crossed-over one leading others across:
Of that Blessed One, I’m a disciple.

Of the peaceful, deeply-discerning, greatly-discerning, free-from-greed,
One Truly Gone—well - gone, without rival, without peer,
mature, subtle:
Of that Blessed One, I’m a disciple.

Of the craving-cut-through, awakened, unsmoky, unsmeared,
worthy-of-gifts spirit,[9] the highest person without equal —
great, attained to the summit of prestige:
Of that Blessed One, I’m a disciple.

“Householder, when did you compose these praises of Gotama the contemplative?”

“Venerable sir, it’s as if there were a great heap of flowers — many kinds of flowers — and from them a dexterous garland-maker or garland-maker’s apprentice were to tie together a multi-colored garland. In the same way, the Blessed One has many splendors, many hundreds of splendors.[10] Who wouldn’t give praise to one deserving of praise?”

Then, because the Nigaṇṭha Nāṭaputta could not bear the homage paid to the Blessed One, hot blood gushed out of his mouth right there.

1.This simile was apparently common among Nigaṇṭhas and their followers. Saccaka, another Nigaṇṭha debater, uses it in MN 35.

2.See SN 3:24.

3.The Thai edition here has Upāli using the insulting expression “Bhante gahapati,” — “Venerable householder.”

4.The following verses are among the few in the Canon composed in the musical gaṇacchanda meter called gīti. Other examples of gaṇacchanda poems in the Canon include Sn 1:8 and Sn 4:14. On this meter, see A. K. Warder, Pali Metre , and also the Introduction to Sutta Nipāta: The Discourse Group. Upāli’s poem here is also unusual in that, for the most part, it consists of strings of epithets in the genitive case. Much of its music, which cannot be reproduced in English, consists of the rhythmic, almost obsessive, repetition of the genitive ending: - assa.

5.Reading vuḍḍha-sīlassa with the Sinhalese edition. The Thai edition has buddha-sīlassa, awakened-virtue.

6. Reading vessantarassa with the Sinhalese and PTS editions. The Thai reading, vesamantarassa, does not fit the meter. This word, or a variant of it — vissantarassa — also appears in Iti 38.

7.Reading dhonassa with the PTS edition. The Thai edition has monassa, sagacity.

8.Isisattamassa: In Vedic culture, this term would mean “seventh seer,” referring to the seventh of the seven great Vedic seers. Here it is adopted into the Buddhist tradition and turned into a piece of wordplay that could either mean “seventh seer,” referring to the tradition that the Buddha is the seventh Buddha, counting from the Buddha Vipassin, or “truest seer,” as above.

9.Here again, a Vedic term is borrowed and given a Buddhist meaning: attained to nibbāna. For another example of the use of this epithet with this meaning, see SN 7:9 (cited in Sn 3:4, note 8).

10Reading padakassa with the Thai edition. This term has been borrowed from the Vedic tradition, where it means well versed in the Vedas. Here it means that the Buddha knows many instructive verses.

11.Sakka is the king of the devas of the Thirty-three, a level of heaven that contains many of the old Vedic devas. “Ancient giver” (purindada) is the Pali transformation of the Vedic epithet for Sakka, puraṁdara, “fort-shatterer.” This transformation reflects the more peaceful role that Sakka assumes as a disciple of the Buddha in the Pali Canon (see DN 21). For another instance of this new epithet, see DN 20.

12.Yakkha. See Sn 3:4, note 17, and Sn 4:11, note 5.

13.This is a pun on the word vaṇṇa, which means both “praise” and “beauty/splendor.”

See also: DN 29; MN 14; MN 35; MN 36; MN 58; MN 101; SN 42:8; SN 42:9; SN 55:23, AN 3:62; AN 3:71; AN 4:195; AN 9:38

1 : 45	Abhaya Rāja-kumāra Sutta :: To Prince Abhaya
The Buddha explains his criteria for what is and isn’t worth saying. In so doing, he also displays his skill in answering questions. In other words, here he is not only talking about right speech but also demonstrating right speech in action

MN 58

Introduction

In this discourse, the Buddha shows the factors that go into deciding what is and is not worth saying. The main factors are three: whether or not a statement is true, whether or not it is beneficial, and whether or not it is pleasing to others. The Buddha himself would state only those things that are true and beneficial, and would have a sense of time for when pleasing and unpleasing things should be said. Notice that the possibility that a statement might be untrue yet beneficial is not even entertained.

This discourse also shows, in action, the Buddha’s teaching on the four categories of questions and how they should be answered (see AN 4:42). The prince asks him two questions, and in both cases he responds first with a counter-question, before going on to give an analytical answer to the first question and a categorical answer to the second. Each counter-question serves a double function: to give the prince a familiar reference point for understanding the answer about to come, and also to give him a chance to speak of his own intelligence and good motives. This provides him with the opportunity to save face after being stymied in his desire to best the Buddha in argument. The Commentary notes that the prince had placed his infant son on his lap as a cheap debater’s trick: If the Buddha had put him in an uncomfortable spot in the debate, the prince would have pinched his son, causing him to cry and thus effectively bringing the debate to a halt. The Buddha, however, uses the infant’s presence to remove any sense of a debate and also to make an effective point. Taking Nigaṇṭha Nāṭaputta’s image of a dangerous object stuck in the throat, he applies it to the infant, and then goes on to make the point that, unlike the Nigaṇṭhas — who were content to leave someone with a potentially lethal object in the throat — the Buddha’s desire is to remove such objects, out of sympathy and compassion. In this way, he brings the prince over to his side, converting a potential opponent into a disciple.

Thus this discourse is not only about right speech, but also shows right speech in action.

* * *

I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.

Then Prince Abhaya went to Nigaṇṭha Nāṭaputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigaṇṭha Nāṭaputta said to him, “Come, now, prince. Refute the words of Gotama the contemplative, and this admirable report about you will spread afar: ‘The words of Gotama the contemplative — so mighty, so powerful — were refuted by Prince Abhaya!’”

“But how, lord, will I refute the words of Gotama the contemplative — so mighty, so powerful?”

“Come now, prince. Go to Gotama the contemplative and on arrival say this: ‘Lord, would the Tathāgata say words that are unendearing & disagreeable to others?’ If Gotama the contemplative, thus asked, answers, ‘The Tathāgata would say words that are unendearing & disagreeable to others,’ then you should say, ‘Then how is there any difference between you, lord, and run-of-the-mill people? For even run-of-the-mill people say words that are unendearing & disagreeable to others.’ But if Gotama the contemplative, thus asked, answers, ‘The Tathāgata would not say words that are unendearing & disagreeable to others,’ then you should say, ‘Then how, lord, did you say of Devadatta that “Devadatta is doomed to deprivation, Devadatta is doomed to hell, Devadatta will stay for an eon, Devadatta is incurable”? For Devadatta was upset & disgruntled at those words of yours.’ When Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up. Just as if a two-horned chestnut[1] were stuck in a man’s throat: He would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.”

Responding, “As you say, lord,” to Nigaṇṭha Nāṭaputta, Prince Abhaya got up from his seat, bowed down to Nigaṇṭha Nāṭaputta, circumambulated him, and then went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he glanced up at the sun and thought, “Today is not the time to refute the Blessed One’s words. Tomorrow in my own home I will refute the Blessed One’s words.” So he said to the Blessed One, “Lord, may the Blessed One, together with three others, acquiesce to my offer of tomorrow’s meal.”

The Blessed One acquiesced with silence.

Then Prince Abhaya, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.

Then, after the night had passed, the Blessed One early in the morning adjusted his lower robe and, taking his bowl & outer robe, went to Prince Abhaya’s home. On arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand, served & satisfied the Blessed One with fine staple & non-staple foods. Then, when the Blessed One had eaten and had rinsed his bowl & hands, Prince Abhaya took a lower seat and sat to one side. As he was sitting there he said to the Blessed One, “Lord, would the Tathāgata say words that are unendearing & disagreeable to others?”

“Prince, there is no categorical yes-or-no answer to that.”

“Then right here, lord, the Nigaṇṭhas are destroyed.”

“But prince, why do you say, ‘Then right here, lord, the Nigaṇṭhas are destroyed’?”

“Just yesterday, lord, I went to Nigaṇṭha Nāṭaputta and… he said to me… ‘Come now, prince. Go to Gotama the contemplative and on arrival say this: “Lord, would the Tathāgata say words that are unendearing & disagreeable to others?” … Just as if a two-horned chestnut were stuck in a man’s throat: He would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.’”

Now at that time a baby boy was lying face-up on the prince’s lap. So the Blessed One said to the prince, “What do you think, prince? If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?”

“I would take it out, lord. If I couldn’t get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy.”

“In the same way, prince:

[1] In the case of words that the Tathāgata knows to be unfactual, untrue, unbeneficial [or: not connected with the goal], unendearing & disagreeable to others, he does not say them.

[2] In the case of words that the Tathāgata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] In the case of words that the Tathāgata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathāgata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] In the case of words that the Tathāgata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] In the case of words that the Tathāgata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathāgata has sympathy for living beings.”

“Lord, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathāgata and ask him, does this line of reasoning appear to his awareness beforehand — ‘If those who approach me ask this, I — thus asked — will answer in this way’ — or does the Tathāgata come up with the answer on the spot?”

“In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think? Are you skilled in the parts of a chariot?”

“Yes, lord. I am skilled in the parts of a chariot.”

“And what do you think? When people come & ask you, ‘What is the name of this part of the chariot?’ does this line of reasoning appear to your awareness beforehand — ‘If those who approach me ask this, I — thus asked — will answer in this way’ — or do you come up with the answer on the spot?”

“Lord, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot.”

“In the same way, prince, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathāgata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathāgata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot.”[2]

When this was said, Prince [Abhaya said to the Blessed One: “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

1.A two-horned chestnut is the nut of a tree (Trapa bicornis) growing in south and southeast Asia. Its shell looks like the head of a water buffalo, with two nasty, curved “horns” sticking out of either side.

2.This statement is apparently related to the more abstract statement in AN 4:24, that what the Tathāgata knows is not “established” in him. In other words, he does not define himself or the awakened mind in terms of knowledge or views, even concerning the Dhamma, although the knowledge that led to his awakening is fully available for him to draw on at any time.

See also: SN 11:5; AN 4:42; AN 4:183; AN 5:198; AN 8:7–8; AN 10:165; Sn 3:3

1 : 46	Bahuvedanīya Sutta :: Many Things to Be Felt
The Buddha explains many ways of analyzing feelings and concludes by showing how to use the pleasures of concentration as a basis for reaching a pleasure — unbinding — that lies beyond feelings

MN 59

(Except for the opening and closing sentences, this sutta is identical to SN 36:19.)

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Pañcakaṅga the carpenter[1] went to Ven. Udāyin and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Udāyin, “Venerable Udāyin, how many feelings have been described by the Blessed One?”

“The Blessed One has described three feelings, householder: a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are the three feelings described by the Blessed One.”

When this was said, Pañcakaṅga the carpenter said to Ven. Udāyin, “No, Venerable Udāyin, the Blessed One hasn’t described three feelings, he’s described two feelings: a feeling of pleasure & a feeling of pain. As for the feeling of neither pleasure nor pain, that has been described by the Blessed One as a peaceful, sublime pleasure.”

A second time… A third time, Ven. Udāyin said to Pañcakaṅga the carpenter, “No, householder, the Blessed One hasn’t described two feelings, he’s described three feelings: a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are the three feelings described by the Blessed One.”

A second time… A third time, Pañcakaṅga the carpenter said to Ven. Udāyin, “No, Venerable Udāyin, the Blessed One hasn’t described three feelings, he’s described two feelings: a feeling of pleasure & a feeling of pain. As for the feeling of neither pleasure nor pain, that has been described by the Blessed One as a peaceful, sublime pleasure.”

But neither was Ven. Udāyin able to convince Pañcakaṅga the carpenter, nor was Pañcakaṅga the carpenter able to convince Ven. Udāyin.

Ven. Ānanda heard of Ven. Udāyin’s conversation with Pañcakaṅga the carpenter. So he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he told the Blessed One the entire extent of Ven. Udāyin’s conversation with Pañcakaṅga the carpenter.

(The Blessed One said,) “Ānanda, it was a genuine exposition that Pañcakaṅga the carpenter didn’t accept from Udāyin the monk, and it was a genuine exposition that Udāyin the monk didn’t accept from Pañcakaṅga the carpenter. There is the exposition whereby I have spoken of two feelings, the exposition whereby I have spoken of three feelings… five… six… eighteen… thirty-six… one hundred and eight feelings.[2]

“Thus I have taught the Dhamma by means of exposition. When I have taught the Dhamma by means of exposition, if there are those who do not concede, allow, or approve of what has been well-spoken & well-stated by one another, it can be expected that they will dwell arguing, quarreling, & disputing, stabbing one another with weapons of the mouth.

Thus I have taught the Dhamma by means of exposition. When I have taught the Dhamma by means of exposition, if there are those who concede, allow, & approve of what has been well-spoken & well-stated by one another, it can be expected that they will dwell harmoniously, cordially, without dispute, becoming like milk mixed with water, regarding one another with affectionate eyes.

“Ānanda, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. Sounds cognizable via the ear… Aromas cognizable via the nose… Flavors cognizable via the tongue… Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. Now, whatever pleasure & joy arises in dependence on these five strings of sensuality, that is called sensual pleasure.

“Though there are those who say, ‘They [i.e., beings] experience this as the highest existing pleasure & joy,’[3 I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is the other pleasure more excellent than that pleasure and more sublime.

“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where, with the stilling of directed thoughts & evaluations, a monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. This is the other pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ This is the other pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is the other pleasure more excellent than that pleasure and more sublime.[4

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance,[5] and not attending to perceptions of multiplicity,[6] (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. This is the other pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. This is the other pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. This is the other pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. This is the other pleasure more excellent than that pleasure and more sublime.

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling.[7] This is the other pleasure more excellent than that pleasure and more sublime.

“Now, it’s possible, Ānanda, that some wanderers of other persuasions might say, ‘Gotama the contemplative speaks of the cessation of perception & feeling and yet describes it as pleasure. What is this? How is this?’ When they say that, they are to be told, ‘It’s not the case, friends, that the Blessed One describes only pleasant feeling as included under pleasure. Wherever pleasure is found, in whatever terms, the Blessed One describes it as pleasure.’”

That is what the Blessed One said. Gratified, Ven. Ānanda delighted in the Blessed One’s words.

1.See MN 78.

2.See SN 36:22. SN 48:38–9 provide further explanations of the five feelings. MN 137 provides a further explanation of the eighteen and thirty-six feelings.

The two types of feelings described in SN 36:22 do not correspond to the two types cited here by Pañcakaṅga, but see note 4, below. As for the three types described in SN 36:22, they do correspond to the three types cited here by Ven. Udayin. It may be that, in this sutta, Ven. Udāyin is still smarting from the rebuke he received from the Buddha in MN 136 for trying to apply the teaching that all feelings are stressful — essentially, an assertion that there is only one type of feeling — to a question about the results of kamma: a question that, the Buddha said, should have been answered with an explanation of the three types of feeling, corresponding to the three types of action.

3.Reading, ‘etaṁ paramaṃ̇ santaṁ sukhaṁ somanassaṁ paṭisaṃvedentīti,’ with the Thai edition.

4.By identifying the neither-pleasure nor pain of the fourth jhāna as a kind of pleasure, the Buddha shows that Pañcakaṅga was, at least partially, right.

5.“Resistance” is a translation of the Pali term, paṭigha. According to DN 15, resistance-contact results from the characteristics of physical form and allows mental activity to know the presence of form. In other words, if form did not put up resistance to something else taking its place, one would not know that form is present. Thus the disappearance of perceptions of resistance aids in the mind’s ability to transcend perceptions of form and to sense, in its place, infinite space.

6.“Multiplicity” is a translation of the Pali term, nānattā. MN 137 identifies multiplicity as the input of the five physical senses. See the essay, Silence Isn’t Mandatory.”

7.Notice that this description of the cessation of perception & feeling lacks the statement often added in some passages where this attainment is described (as in MN 26 and AN 9:38): “and, as he sees (that) with discernment, his effluents are completely ended.” This suggests that the arising of discernment may not be an automatic feature of this attainment.

See also: DN 2; DN 9; MN 14; MN 140; AN 9:33; AN 9:34; Dhp 202—204; Thag 9

1 : 47	Apaṇṇaka Sutta :: A Safe Bet
The Buddha explains to a group of householders why certain tenets concerning action, rebirth, and non-material realities can be safely adopted as working hypotheses in the conduct of one’s life, prior to their being affirmed on awakening

MN 60

Introduction

The Buddha often likened himself to a doctor, offering a treatment for the sufferings of the heart. Unlike ordinary doctors, however, he could not show newcomers the state of health — nibbāna- — that his teaching was supposed to produce. If they followed his teaching, they would see it for themselves. But until they followed his teaching, he could offer them no empirical proof that nibbāna was a genuine possibility. As he stated in MN 27, the proof that he was awakened — and that awakening was a good thing — came with one’s first taste of the deathless, at the first level of awakening, called stream-entry. However, stream-entry could be attained only through a serious commitment to the practice. Thus he had to provide other, non-empirical, means of persuasion to induce his listeners to give his teachings a serious try.

One of these means was the pragmatic argument, which differs from empirical arguments as follows. An empirical argument presents facts that logically imply that A must be true or false. A pragmatic argument focuses not on the facts related to A, but on the behavior that can be expected from a person who believes or rejects A. The Buddha’s main pragmatic argument is that if one accepted his teachings, one would be likely to pay careful attention to one’s actions, so as to do no harm. This in & of itself is a worthy activity regardless of whether the rest of the path was true. When applying this argument to the issue of rebirth and karmic results, the Buddha sometimes coupled it with a second pragmatic argument that resembles Pascal’s wager: If one practices the Dhamma, one leads a blameless life in the here-and-now. Even if the afterlife and karmic results do not exist, one has not lost the wager, for the blamelessness of one’s life is a reward in & of itself. If there is an afterlife with karmic results, then one has won a double reward: the blamelessness of one’s life here and now, and the good rewards of one’s actions in the afterlife. These two pragmatic arguments form the central message of this sutta.

The Pali title of this sutta is an adjective that has no exact equivalent in English. It is used in two different contexts. In the context of gambling, it describes a die that has not been loaded to favor one side or the other. In the context of an argument, it describes a position that is true regardless of which side of the argument is right. In other words, if there is an argument as to whether A or not-A is true, if C is true regardless of whether A is true or not, C is an apaṇṇaka position.

Although this sutta is primarily concerned with the second context, the Buddha implicitly makes the connection between this context and the first in stating that a person who rightly grasps the apaṇṇaka position has made a lucky throw, whereas a person who has wrongly grasped it has made an unlucky throw. Thus, to preserve this double context, I have translated apaṇṇaka as “safe-bet.” “Cover-your-bets” might have been a more accurate translation, but it would have been unwieldy.

The sutta falls into two parts, the first part covering his “safe-bet” arguments, and the second part extolling the person who practices the Dhamma for tormenting neither himself nor others. The two parts are connected in that they both present pragmatic arguments for accepting the Buddha’s teaching.

The safe-bet arguments in the first part of the sutta follow two patterns. The first pattern covers controversies over whether there is a life after death, whether actions bear results, and whether there is a causal connection between one’s actions and one’s experience of pleasure and pain. The pattern here is as follows:

(A) a statement of the anti-Dhamma position;
(B) a rejection of the anti-Dhamma position;
(A1) a pragmatic argument against holding to A — a person who does so is likely to act, speak, and think in unskillful ways;
(A2) further unfortunate consequences that follow from holding to A, given that A is wrong;
(A3) further unfortunate consequences that come from holding to A whether or not it is right;
(B1) a pragmatic argument for holding to B — a person who does so is likely to act, speak, and think in skillful ways;
(B2) further fortunate consequences that follow from holding to B, given that B is right;
(B3) further fortunate consequences that come from holding to B whether or not it is right.
It’s noteworthy that the arguments in A2 and B2 are not safe-bet arguments, for they assume that A is wrong and B is right. Whether these arguments date from the Buddha or were added at a later date, no one knows.

The second pattern in the first part covers two controversies: whether or not a person can attain a total state of formlessness, and whether or not a person can attain total cessation of becoming. In the context of the first controversy, the safe-bet position is that even if there is no total attainment of formlessness, that still opens the possibility that one could become a deva on the level of form. In the context of the second, the safe-bet position is that even if there is no total cessation of becoming, that still leaves open the possibility that one could become a deva on the formless level. One further reflects that total formlessness would open the way to greater peace than the level of form; and that the cessation of becoming would open the way to greater freedom than formlessness. These last observations in no way prove that there is total formlessness or total cessation of becoming, but they do incline the mind to view those possibilities favorably.

The second part of the sutta divides people into four sorts: (1) those who torment themselves, (2) those who torment others, (3) those who torment themselves and others, and (4) those who torment neither themselves nor others. The first and third alternatives describe styles of religious practice that were common in the Buddha’s time: practices of self-torture and self-affliction, and the offering of sacrifices. The second alternative covers any and all bloody occupations. In opposition to these alternatives, the Buddha presents the fourth alternative as ideal: the practice of his teachings all the way to full liberation.

For other pragmatic arguments for accepting and practicing the Dhamma, see AN 3:61, AN 3:65, and SN 42:8. AN 3:65 also contains a variant on the wager argument given in this sutta.

* * *

I have heard that on one occasion, when the Blessed One was on a wandering tour among the Kosalans with a large Saṅgha of monks, he arrived at the brahman village of the Kosalans called Sāla.

The brahman householders heard, “Master Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large Saṅgha of monks — has arrived at Sāla. And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known — having realized it through direct knowledge — this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

So the brahman householders of Sāla went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

As they were sitting there, the Blessed One asked them, “Householders, is there any teacher agreeable to you, in whom you have found grounded conviction?”

“No, lord, there is no teacher agreeable to us, in whom we have found grounded conviction.”

“As you have not found an agreeable teacher, you should adopt and practice this safe-bet teaching, for this safe-bet teaching — when accepted and adopted — will be to your long-term welfare & happiness.

“And what is the safe-bet teaching?

Existence & Non-existence

A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.’[1]

B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, say this: ‘There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’

“What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Yes, lord.”

A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view — ’There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves’ — it can be expected that, shunning these three skillful activities — good bodily conduct, good verbal conduct, good mental conduct — they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. Why is that? Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing.

A2. “Because there actually is the next world, the view of one who thinks, ‘There is no next world’ is his wrong view. Because there actually is the next world, when he is resolved that ‘There is no next world,’ that is his wrong resolve. Because there actually is the next world, when he speaks the statement, ‘There is no next world,’ that is his wrong speech. Because there actually is the next world, when he says that ‘There is no next world,’ he makes himself an opponent to those arahants who know the next world. Because there actually is the next world, when he persuades another that ‘There is no next world,’ that is persuasion in what is not true Dhamma. And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. Whatever good habituation he previously had is abandoned, while bad habituation is manifested. And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: These many evil, unskillful activities come into play, in dependence on wrong view.

A3. “With regard to this, an observant person considers thus: ‘If there is no next world, then — with the breakup of the body, after death — this venerable person has made himself safe. But if there is the next world, then this venerable person — on the breakup of the body, after death — will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Even if we didn’t speak of the next world, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view[2]: one who holds to a doctrine of non-existence.’ If there really is a next world, then this venerable person has made a bad throw twice: in that he is criticized by the observant here & now, and in that — with the breakup of the body, after death — he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful.

B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view — ’There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves’ — it can be expected that, shunning these three unskillful activities — bad bodily conduct, bad verbal conduct, bad mental conduct — they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. Why is that? Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing.

B2. “Because there actually is the next world, the view of one who thinks, ‘There is a next world’ is his right view. Because there actually is the next world, when he is resolved that ‘There is a next world,’ that is his right resolve. Because there actually is the next world, when he speaks the statement, ‘There is a next world,’ that is his right speech. Because there actually is the next world, when he says that ‘There is a next world,’ he doesn’t make himself an opponent to those arahants who know the next world. Because there actually is the next world, when he persuades another that ‘There is a next world,’ that is persuasion in what is true Dhamma. And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. Whatever bad habituation he previously had is abandoned, while good habituation is manifested. And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: These many skillful activities come into play, in dependence on right view.

B3. “With regard to this, an observant person considers thus: ‘If there is the next world, then this venerable person — on the breakup of the body, after death — will reappear in a good destination, a heavenly world. Even if we didn’t speak of the next world, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of existence.’ If there really is a next world, then this venerable person has made a good throw twice, in that he is praised by the observant here & now; and in that — with the breakup of the body, after death — he will reappear in a good destination, a heavenly world. Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful.

Action & Non-action

A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood — one does no evil. If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit. Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.’[3]

B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, say this: ‘In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood — one does evil. If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be evil from that cause, there would be a coming of evil. If one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be evil from that cause, there would be a coming of evil. If one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be merit from that cause, there would be a coming of merit. Through generosity, self-control, restraint, and truthful speech there is merit from that cause, there is a coming of merit.’

“What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Yes, lord.”

A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view — ’In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture… one does no evil … Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit’ — it can be expected that, shunning these three skillful activities — good bodily conduct, good verbal conduct, good mental conduct — they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. Why is that? Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing.

A2. “Because there actually is action, the view of one who thinks, ‘There is no action’ is his wrong view. Because there actually is action, when he is resolved that ‘There is no action,’ that is his wrong resolve. Because there actually is action, when he speaks the statement, ‘There is no action,’ that is his wrong speech. Because there actually is action, when he says that ‘There is no action,’ he makes himself an opponent to those arahants who teach action. Because there actually is action, when he persuades another that ‘There is no action,’ that is persuasion in what is not true Dhamma. And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. Whatever good habituation he previously had is abandoned, while bad habituation is manifested. And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: These many evil, unskillful activities come into play, in dependence on wrong view.

A3. “With regard to this, an observant person considers thus: ‘If there is no action, then — with the breakup of the body, after death — this venerable person has made himself safe. But if there is action, then this venerable person — on the breakup of the body, after death — will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Even if we didn’t speak of action, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-action.’ If there really is action, then this venerable person has made a bad throw twice: in that he is criticized by the observant here & now; and in that — with the breakup of the body, after death — he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful.

B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view — ’In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture… one does evil.… Through generosity, self-control, restraint, and truthful speech there is merit from that cause, there is a coming of merit’ — it can be expected that, shunning these three unskillful activities — bad bodily conduct, bad verbal conduct, bad mental conduct — they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. Why is that? Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing.

B2. “Because there actually is action, the view of one who thinks, ‘There is action’ is his right view. Because there actually is action, when he is resolved that ‘There is action,’ that is his right resolve. Because there actually is action, when he speaks the statement, ‘There is action,’ that is his right speech. Because there actually is action, when he says that ‘There is action,’ he doesn’t make himself an opponent to those arahants who teach action. Because there actually is action, when he persuades another that ‘There is action,’ that is persuasion in what is true Dhamma. And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. Whatever bad habituation he previously had is abandoned, while good habituation is manifested. And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: These many skillful activities come into play, in dependence on right view.

B3. “With regard to this, an observant person considers thus: ‘If there is action, then this venerable person — on the breakup of the body, after death — will reappear in a good destination, a heavenly world. Even if we didn’t speak of action, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of action.’ If there really is a next world, then this venerable person has made a good throw twice, in that he is praised by the observant here & now; and in that — with the breakup of the body, after death — he will reappear in a good destination, a heavenly world. Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful.

Causality & Non-causality

A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is no causality, no requisite condition, for the defilement of beings. Beings are defiled without causality, without requisite condition. There is no causality, no requisite condition, for the purification of beings. Beings are purified without causality, without requisite condition. There is no strength, no effort, no human energy, no human endeavor. All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth.’[4]

B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, say this: ‘There is causality, there is requisite condition, for the defilement of beings. Beings are defiled with causality, with requisite condition. There is causality, there is requisite condition, for the purification of beings. Beings are purified with causality, with requisite condition. There is strength, there is effort, there is human energy, there is human endeavor. It’s not the case that all living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort; or that subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth.’

“What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Yes, lord.”

A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view — ’There is no cause, no requisite condition, for the defilement of beings.… Subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth’ — it can be expected that, shunning these three skillful activities — good bodily conduct, good verbal conduct, good mental conduct — they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. Why is that? Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing.

A2. “Because there actually is causality, the view of one who thinks, ‘There is no causality’ is his wrong view. Because there actually is causality, when he is resolved that ‘There is no causality,’ that is his wrong resolve. Because there actually is causality, when he speaks the statement, ‘There is no causality,’ that is his wrong speech. Because there actually is causality, when he says that ‘There is no causality,’ he makes himself an opponent to those arahants who teach causality. Because there actually is causality, when he persuades another that ‘There is no causality,’ that is persuasion in what is not true Dhamma. And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. Whatever good habituation he previously had is abandoned, while bad habituation is manifested. And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: These many evil, unskillful activities come into play, in dependence on wrong view.

A3. “With regard to this, an observant person considers thus: ‘If there is no causality, then — with the breakup of the body, after death — this venerable person has made himself safe. But if there is causality, then this venerable person — on the breakup of the body, after death — will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Even if we didn’t speak of causality, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-causality.’ If there really is a next world, then this venerable person has made a bad throw twice: in that he is criticized by the observant here & now, and in that — with the breakup of the body, after death — he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful.

B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view — ’There is causality, there is requisite condition, for the defilement of beings.… It’s not the case that all living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort; or that subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth’ — it can be expected that, shunning these three unskillful activities — bad bodily conduct, bad verbal conduct, bad mental conduct — they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. Why is that? Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing.

B2. “Because there actually is causality, the view of one who thinks, ‘There is causality’ is his right view. Because there actually is causality, when he is resolved that ‘There is causality,’ that is his right resolve. Because there actually is causality, when he speaks the statement, ‘There is causality,’ that is his right speech. Because there actually is causality, when he says that ‘There is causality,’ he doesn’t make himself an opponent to those arahants who teach causality. Because there actually is causality, when he persuades another that ‘There is causality,’ that is persuasion in what is true Dhamma. And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. Whatever bad habituation he previously had is abandoned, while good habituation is manifested. And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: These many skillful activities come into play, in dependence on right view.

B3. “With regard to this, an observant person considers thus: ‘If there is causality, then this venerable person — on the breakup of the body, after death — will reappear in a good destination, a heavenly world. Even if we didn’t speak of causality, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of causality.’ If there really is causality, then this venerable person has made a good throw twice, in that he is praised by the observant here & now; and in that — with the breakup of the body, after death — he will reappear in a good destination, a heavenly world. Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful.

Formlessness

“There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is no total formlessness.’ Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, say this: ‘There is total formlessness.’ What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Yes, lord.”

“With regard to this, an observant person considers thus: ‘As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is no total formlessness” — I haven’t seen that. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is total formlessness” — I haven’t known that. If I, not knowing, not seeing, were to take one side and declare, “Only this is true, anything otherwise is worthless,” that would not be fitting for me. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is no total formlessness”: If their statement is true, there’s the safe-bet possibility that I might reappear among the mind-made devas of form. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is total formlessness”: If their statement is true, there’s the safe-bet possibility that I might reappear among the perception-made devas of no form. The taking up of rods & weapons, quarrels, contention, disputes, recrimination, divisiveness, & false speech are seen to arise from form, but not from total formlessness.’ Reflecting thus, he practices for disenchantment toward forms, for dispassion toward forms, and for the cessation of forms.

Cessation of Becoming

“There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is no total cessation of becoming.’ Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, say this: ‘There is total cessation of becoming.’ What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?”

“Yes, lord.”

“With regard to this, an observant person considers thus: ‘As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is no total cessation of becoming” — I haven’t seen that. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is total cessation of becoming” — I haven’t known that. If I, not knowing, not seeing, were to take one side and declare, “Only this is true, anything otherwise is worthless,” that would not be fitting for me. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is no total cessation of becoming”: If their statement is true, there’s the safe-bet possibility that I might reappear among the perception-made devas of no form. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is total cessation of becoming”: If their statement is true, it is possible that I will be totally unbound in the here & now. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is no total cessation of becoming”: This view of theirs borders on passion, borders on fettering, borders on relishing, borders on grasping, borders on clinging. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view — “There is total cessation of becoming”: This view of theirs borders on non-passion, borders on non-fettering, borders on non-relishing, borders on non-grasping, borders on non-clinging.’ Reflecting thus, he practices for disenchantment toward becomings, for dispassion toward becomings, and for the cessation of becomings.

Four Individuals

“Householders, there are these four types of individuals to be found existing in the world. Which four? There is the case where a certain individual torments himself and is devoted to the practice of torturing himself. There is the case where a certain individual torments others and is devoted to the practice of torturing others. There is the case where a certain individual torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others. There is the case where a certain individual neither torments himself nor is he devoted to the practice of torturing himself, neither torments others nor is he devoted to the practice of torturing others. Neither tormenting himself nor tormenting others, he dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness, with a Brahmā-like mind.

“And which is the individual who torments himself and is devoted to the practice of torturing himself? There is the case where a certain individual goes without cloth, rejecting conventions, licking his hands, not coming when called, not staying when asked. He does not accept food brought or specially made. He does not consent to an invitation (to a meal). He doesn’t receive anything from the mouth of a pot, from the mouth of a container, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman nursing a child, from a woman living with a man, from where it is announced that food is to be distributed, from where a dog is waiting, from where flies are buzzing. He accepts no meat, no distilled liquor, no wine, no fermented liquor. He limits himself to one house for one morsel, to two houses for two morsels… to seven houses for seven morsels. He lives on one saucerful a day, two saucerfuls a day… seven saucerfuls a day. He takes food once a day, once every two days… once every seven days, and so on up to once every half-month. He remains devoted to the practice of regulating his intake of food. He eats a diet of green vegetables or millet or wild rice or hide-parings or moss or rice bran or rice-water or sesame flour or grass or cow dung. He lives off forest roots & fruits. He eats fallen fruits. He clothes himself in hemp, in canvas, in shrouds, in thrown-away rags, in tree bark, in antelope hide, in wood-shavings fabric, in head-hair wool, in wild-animal wool, in owls’ wings. He is a hair-&-beard puller, one devoted to the practice of pulling out his hair & beard. He is a stander, one who rejects seats. He is a hands-around-the-knees sitter, one devoted to the exertion of sitting with his hands around his knees. He is a spike-mattresser, one who makes his bed on a bed of spikes. He is a third-time-in-the-evening bather, one who stays devoted to the practice of bathing in water. Thus, in these many ways, he is devoted to the practice of tormenting & torturing the body. This is called an individual who torments himself and is devoted to the practice of torturing himself.

“And which is the individual who torments others and is devoted to the practice of torturing others? There is the case where a certain individual is a butcher of sheep, a butcher of pigs, a butcher of fowl, a trapper, a hunter, a fisherman, a thief, an executioner,[5] a prison warden, or anyone who follows any other bloody occupation. This is called an individual who torments others and is devoted to the practice of torturing others.

“And which is the individual who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others? There is the case where an individual is a head-anointed noble warrior king, or a brahman of great wealth. Having had a new temple built to the east of the city, having shaved off his hair & beard, having dressed himself in a rough hide, having smeared his body with ghee & oil, and scratching his back with a deer horn, he enters the new temple along with his chief queen & brahman high priest. There he makes his bed on the bare ground strewn with grass. The king lives off the milk from the first teat of a cow with an identical calf; the queen lives off the milk from the second teat; the brahman high priest, off the milk from the third teat. The milk from the fourth teat they pour[6] into the fire. The calf lives on what is left.

“He says, ‘Let so many bulls be slaughtered for the sacrifice. Let so many bullocks… so many heifers… so many goats… so many sheep.… Let so many horses be slaughtered for the sacrifice.[7] Let so many trees be cut down for the sacrificial posts; let so many plants be mowed down for the sacrificial grass.’ And his slaves, servants, & workers make preparations, weeping with tearful faces, spurred on by punishment, spurred on by fear. This is called an individual who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others.

“And which is the individual who neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others; who — neither tormenting himself nor tormenting others — dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness with a Brahmā-like mind?

Virtue

“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way.

“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

“He abstains from damaging seed and plant life.

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.

“He abstains from dancing, singing, instrumental music, and from watching shows.

“He abstains from wearing garlands and from beautifying himself with scents and cosmetics.

“He abstains from high and luxurious beds and seats.

“He abstains from accepting gold and money.

“He abstains from accepting uncooked grain… raw meat… women and girls… male and female slaves… goats and sheep… fowl and pigs… elephants, cattle, steeds, and mares… fields and property.

“He abstains from running messages… from buying and selling… from dealing with false scales, false metals, and false measures… from bribery, deception, and fraud.

“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

“Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless.

Sense Restraint

“On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear.… On smelling an aroma with the nose.… On tasting a flavor with the tongue.… On touching a tactile sensation with the body.… On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

Mindfulness & Alertness

Abandoning the Hindrances

The Four Jhānas

“Then, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

The Three Knowledges

“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. This, too, is how striving is fruitful, how exertion is fruitful.

“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the breakup of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the breakup of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the effluents. He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This is called an individual who neither torments himself nor is devoted to the practice of torturing himself, who neither torments others nor is devoted to the practice of torturing others. Neither tormenting himself nor tormenting others, he dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness, with a Brahmā-like mind.”

When this was said, the brahman householders of Sāla said, “Magnificent, master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has master Gotama — through many lines of reasoning — made the Dhamma clear. We go to master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May master Gotama remember us as lay followers who have gone to him for refuge, from this day forward, for life.”

1.This was the view of Ajita Kesakambalin. See DN 2.

2.In this context — where that actual truth or falseness of the doctrine is not being addressed — “wrong view” would have to mean a view that leads a person to engage in bad conduct in body, speech, or mind.

3.This was the view of Pūraṇa Kassapa. See DN 2.

4.This was the view of Makkhali Gosāla. See DN 2.

5.The Burmese edition of the Canon here adds, “a slaughterer of cows.”

6.This follows the Sinhalese, Burmese, and PTS editions of the Canon. The Thai edition reads, “he pours.”

7.The PTS and Sinhalese editions omit the sentence, “Let so many horses be slaughtered for the sacrifice.”

See also: MN 41; MN 95; AN 3:62; AN 3:66

1 : 48	`Ambalaṭṭhikā Rāhulovāda Sutta :: The Exhortation to Rāhula at Mango Stone
The Buddha teaches Rāhula, his son, the importance of truthfulness and one of the most essential lessons in Dhamma practice: the need to reflect on one’s actions before, while, and after doing them. (This sutta is apparently one of the series of passages that King Asoka recommended for study and reflection by all practicing Buddhists.)

MN 61

I have heard that on one occasion the Blessed One was staying near Rājagaha, in the Bamboo Forest, the Squirrels’ Sanctuary.

At that time Ven. Rāhula[1] was staying at the Mango Stone. Then the Blessed One, emerging from his seclusion in the evening, went to where Ven. Rāhula was staying at the Mango Stone. Ven. Rāhula saw him coming from afar and, on seeing him, set out a seat & water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rāhula, bowing down to the Blessed One, sat to one side.

Then the Blessed One, having left a little bit of the remaining water in the water dipper, said to Ven. Rāhula, “Rāhula, do you see this little bit of remaining water left in the water dipper?”

“Yes sir.”

“That’s how little of a contemplative[2] there is in anyone who feels no shame at telling a deliberate lie.”

Having tossed away the little bit of remaining water, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how this little bit of remaining water is tossed away?”

“Yes, sir.”

“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that.”

Having turned the water dipper upside down, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how this water dipper is turned upside down?”

“Yes, sir.”

“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that.”

Having turned the water dipper right-side up, the Blessed One said to Ven. Rāhula, “Rāhula, do you see how empty & hollow this water dipper is?”

“Yes, sir.”

“Rāhula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.

“Rāhula, it’s like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but will simply hold back its trunk. The elephant trainer notices that and thinks, ‘This royal elephant has not given up its life to the king.’ But when the royal elephant… having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, ‘This royal elephant has given up its life to the king. There is nothing it will not do.’

“In the same way, Rāhula, when anyone feels no shame in telling a deliberate lie, there is no evil, I tell you, he will not do. Thus, Rāhula, you should train yourself, ‘I will not tell a deliberate lie even in jest.’

“What do you think, Rāhula? What is a mirror for?”

“For reflection, sir.”

“In the same way, Rāhula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.

“Whenever you want to do a bodily action, you should reflect on it: ‘This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.

“While you are doing a bodily action, you should reflect on it: ‘This bodily action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue wiih it.

“Having done a bodily action, you should reflect on it: ‘This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to an observant companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.

“Whenever you want to do a verbal action, you should reflect on it: ‘This verbal action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.

“While you are doing a verbal action, you should reflect on it: ‘This verbal action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue with it.

“Having done a verbal action, you should reflect on it: ‘This verbal action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to an observant companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.

“Whenever you want to do a mental action, you should reflect on it: ‘This mental action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.

“While you are doing a mental action, you should reflect on it: ‘This mental action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both… you should give it up. But if on reflection you know that it is not… you may continue with it.

“Having done a mental action, you should reflect on it: ‘This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful qualities.

“Rāhula, all those contemplatives & brahmans in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“All those contemplatives & brahmans in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“All those contemplatives & brahmans at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

“Thus, Rāhula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That’s how you should train yourself.”

That is what the Blessed One said. Gratified, Ven. Rāhula delighted in the Blessed One’s words.

1.Rāhula: the Buddha’s son, who according to the Commentary was seven years old when this discourse was delivered to him.

2.Sāmañña. Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and actions. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, metaphors for good. In Pali, the term sama — “even” — described an instrument tuned on-pitch. There is a famous passage (AN 6:55) where the Buddha reminds Soṇa Koḷivisa — who had been over-exerting himself in the practice — that a lute sounds appealing only if the strings are neither too taut nor too lax, but “evenly” tuned. This image would have special resonances with the Buddha's teaching on the middle way. It also adds meaning to the term samaṇa—monk or contemplative — which the texts frequently mention as being derived from sama. The word sāmañña — “evenness,” the quality of being in tune — also means the quality of being a contemplative: The true contemplative is always in tune with what is proper and good.

See also: MN 19; MN 24; MN 95; MN 121; AN 3:66; AN 4:115; AN 5:140; AN 7:80; AN 8:53; Iti 25

1 : 49	Mahā Rāhulovāda Sutta :: The Greater Exhortation to Rāhula
The Buddha teaches breath meditation to his son, Rāhula, after first explaining series of reflections that put the mind in the proper frame to benefit most from that meditation

MN 62

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Blessed One, early in the morning, adjusted his lower robe and, taking his bowl & outer robe, went into Sāvatthī for alms. And Ven. Rāhula, early in the morning, adjusted his lower robe and, taking his bowl & outer robe, went into Sāvatthī for alms following right behind the Blessed One.[1] Then the Blessed One, looking back at Rāhula, addressed him: “Rāhula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’”

“Just form, O Blessed One? Just form, O One Well-Gone?”

“Form, Rāhula, & feeling & perception & fabrications & consciousness.”

Then the thought occurred to Ven. Rāhula, “Who, having been exhorted face-to-face by the Blessed One, would go into the town for alms today?” So he turned back and sat down at the foot of a tree, folding his legs crosswise, holding his body erect, & establishing mindfulness to the fore.

Ven. Sāriputta saw Ven. Rāhula sitting at the foot of a tree, his legs folded crosswise, his body held erect, & with mindfulness set to the fore. On seeing him, he said to him, “Rāhula, develop the meditation [bhāvanā] of mindfulness of in-&-out breathing. The meditation of mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit.”

Then Ven. Rāhula, emerging from his seclusion in the evening, went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “How, lord, is mindfulness of in-&-out breathing to be developed & pursued so as to be of great fruit, or great benefit?”

{“Rāhula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’ There are these five properties, Rāhula. Which five? The earth property, the water property, the fire property, the wind property, & the space property.

“And what is the earth property? The earth property may be either internal or external. What is the internal earth property?}[2] Anything internal, within oneself, that’s hard, solid, & sustained (by craving): head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that’s hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property & the external earth property are simply earth property. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.

“And what is the water property? The water property may be either internal or external. What is the internal water property? Anything internal, belonging to oneself, that’s water, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that’s water, watery, & sustained: This is called the internal water property. Now both the internal water property & the external water property are simply water property. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the water property and makes the water property fade from the mind.

“And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Anything internal, belonging to oneself, that’s fire, fiery, & sustained: that by which (the body) is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, chewed, & savored gets properly digested; or anything else internal, within oneself, that’s fire, fiery, & sustained: This is called the internal fire property. Now both the internal fire property & the external fire property are simply fire property. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.

“And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Anything internal, belonging to oneself, that’s wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that’s wind, windy, & sustained: This is called the internal wind property. Now both the internal wind property & the external wind property are simply wind property. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind.

“And what is the space property? The space property may be either internal or external. What is the internal space property? Anything internal, belonging to oneself, that’s space, spatial, & sustained: the holes of the ears, the nostrils, the mouth, the (passage) whereby what is eaten, drunk, consumed, & tasted gets swallowed, and where it collects, and whereby it is excreted from below, or anything else internal, within oneself, that’s space, spatial, & sustained: This is called the internal space property. Now both the internal space property & the external space property are simply space property. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’ When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the space property and makes the space property fade from the mind.

“Rāhula, develop the meditation in tune with earth. For when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people throw what is clean or unclean on the earth — feces, urine, saliva, pus, or blood — the earth is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with water. For when you are developing the meditation in tune with water, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people wash what is clean or unclean in water — feces, urine, saliva, pus, or blood — the water is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with water, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with fire. For when you are developing the meditation in tune with fire, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when fire burns what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with fire, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with wind. For when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when wind blows what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation in tune with space. For when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as space is not established anywhere, in the same way, when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.

“Develop the meditation of goodwill. For when you are developing the meditation of goodwill, ill-will will be abandoned.

“Develop the meditation of compassion. For when you are developing the meditation of compassion, harmfulness will be abandoned.

“Develop the meditation of empathetic joy. For when you are developing the meditation of empathetic joy, resentment will be abandoned.

“Develop the meditation of equanimity. For when you are developing the meditation of equanimity, irritation will be abandoned.

“Develop the meditation of the unattractive. For when you are developing the meditation of the unattractive, passion will be abandoned.

“Develop the meditation of the perception of inconstancy. For when you are developing the meditation of the perception of inconstancy, the conceit ‘I am’ will be abandoned.

“Develop the meditation of mindfulness of in-&-out breathing. Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit.

“And how, Rāhula, is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore.[3] Always mindful, he breathes in; mindful he breathes out.

“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ [11] He trains himself, ‘I will breathe in concentrating the mind.’ He trains himself, ‘I will breathe out concentrating the mind. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’

“This, Rāhula, is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.

“When mindfulness of in-&-out breathing is developed & pursued in this way, even one’s final in-breaths & out-breaths are known as they cease, not unknown.[4]

That is what the Blessed One said. Gratified, Ven. Rāhula delighted in the Blessed One’s words.

1.According to the Commentary, Ven. Rāhula was 18 years old when this discourse took place.

2.The preceding passage in braces is missing from the editions on which both MLS and MLDB are based.

3.For notes on these sixteen steps, see MN 118.

4.In other words, one dies fully alert.

See also: MN 28; MN 61; MN 118; MN 140; MN 147; AN 9:1

1 : 50	Cūḷa Māluṅkyovāda Sutta :: The Shorter Exhortation to Māluṅkya
The famous simile of the man shot with the arrow: If you insist on engaging in useless theoretical discussions, you are like a man who, shot by an arrow, refuses to have the arrow removed until he has satisfied his curiosity about how the arrow was made and who shot it

MN 63

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, as Ven. Māluṅkyaputta was alone in seclusion, this line of thinking arose in his awareness: “These positions that are undisclosed, set aside, discarded by the Blessed One — ‘The cosmos is eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and the body another,’ ‘After death a Tathāgata exists,’ ‘After death a Tathāgata does not exist,’ ‘After death a Tathāgata both exists & does not exist,’ ‘After death a Tathāgata neither exists nor does not exist’ — I don’t approve, I don’t accept that the Blessed One has not disclosed them to me. I’ll go ask the Blessed One about this matter. If he discloses to me that ‘The cosmos is eternal,’ that ‘The cosmos is not eternal,’ that ‘The cosmos is finite,’ that ‘The cosmos is infinite,’ that ‘The soul & the body are the same,’ that ‘The soul is one thing and the body another,’ that ‘After death a Tathāgata exists,’ that ‘After death a Tathāgata does not exist,’ that ‘After death a Tathāgata both exists & does not exist,’ or that ‘After death a Tathāgata neither exists nor does not exist,’ then I will live the holy life under him. If he does not disclose to me that ‘The cosmos is eternal,’ … or that ‘After death a Tathāgata neither exists nor does not exist,’ then I will renounce the training and return to the lower life.”

Then, emerging from his seclusion in the evening, Ven. Māluṅkyaputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, just now, as I was alone in seclusion, this line of thinking arose in my awareness: ‘These positions that are undisclosed, set aside, discarded by the Blessed One… I don’t approve, I don’t accept that the Blessed One has not disclosed them to me. I’ll go ask the Blessed One about this matter. If he discloses to me that “The cosmos is eternal,” … or that “After death a Tathāgata neither exists nor does not exist,” then I will live the holy life under him. If he does not disclose to me that “The cosmos is eternal,” … or that “After death a Tathāgata neither exists nor does not exist,” then I will renounce the training and return to the lower life.’

“Lord, if the Blessed One knows that ‘The cosmos is eternal,’ then may he disclose to me that ‘The cosmos is eternal.’ If he knows that ‘The cosmos is not eternal,’ then may he disclose to me that ‘The cosmos is not eternal.’ But if he doesn’t know or see whether the cosmos is eternal or not eternal, then, in one who is unknowing & unseeing, the straightforward thing is to admit, ‘I don’t know. I don’t see.’ … If he doesn’t know or see whether after death a Tathāgata exists… does not exist… both exists & does not exist… neither exists nor does not exist,’ then, in one who is unknowing & unseeing, the straightforward thing is to admit, ‘I don’t know. I don’t see.’”

“Māluṅkyaputta, did I ever say to you, ‘Come, Māluṅkyaputta, live the holy life under me, and I will disclose to you that ‘The cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’ or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The soul is one thing and the body another,’ or ‘After death a Tathāgata exists,’ or ‘After death a Tathāgata does not exist,’ or ‘After death a Tathāgata both exists & does not exist,’ or ‘After death a Tathāgata neither exists nor does not exist’?”

“No, lord.”

“And did you ever say to me, ‘Lord, I will live the holy life under the Blessed One and (in return) he will disclose to me that ‘The cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’ or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The soul is one thing and the body another,’ or ‘After death a Tathāgata exists,’ or ‘After death a Tathāgata does not exist,’ or ‘After death a Tathāgata both exists & does not exist,’ or ‘After death a Tathāgata neither exists nor does not exist’?”

“No, lord.”

“Then that being the case, foolish man, who are you to be claiming grievances/making demands of anyone?

“Māluṅkyaputta, if anyone were to say, ‘I won’t live the holy life under the Blessed One as long as he does not disclose to me that “The cosmos is eternal,” … or that “After death a Tathāgata neither exists nor does not exist,”’ the man would die and those things would still remain undisclosed by the Tathāgata.

“It’s just as if a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon, and the man would say, ‘I won’t have this arrow removed until I know whether the man who wounded me was a noble warrior, a brahman, a merchant, or a worker.’ He would say, ‘I won’t have this arrow removed until I know the given name & clan name of the man who wounded me… until I know whether he was tall, medium, or short… until I know whether he was dark, ruddy-brown, or golden-colored… until I know his home village, town, or city… until I know whether the bow with which I was wounded was a long bow or a crossbow… until I know whether the bowstring with which I was wounded was fiber, bamboo threads, sinew, hemp, or bark… until I know whether the shaft with which I was wounded was wild or cultivated… until I know whether the feathers of the shaft with which I was wounded were those of a vulture, a stork, a hawk, a peacock, or another bird… until I know whether the shaft with which I was wounded was bound with the sinew of an ox, a water buffalo, a langur, or a monkey.’ He would say, ‘I won’t have this arrow removed until I know whether the shaft with which I was wounded was that of a common arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’ The man would die and those things would still remain unknown to him.

“In the same way, if anyone were to say, ‘I won’t live the holy life under the Blessed One as long as he does not disclose to me that “The cosmos is eternal,” … or that “After death a Tathāgata neither exists nor does not exist,”’ the man would die and those things would still remain undisclosed by the Tathāgata.

“Māluṅkyaputta, it’s not the case that when there is the view, ‘The cosmos is eternal,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘The cosmos is not eternal,’ there is the living of the holy life. When there is the view, ‘The cosmos is eternal,’ and when there is the view, ‘The cosmos is not eternal,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“It’s not the case that when there is the view, ‘The cosmos is finite,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘The cosmos is infinite,’ there is the living of the holy life. When there is the view, ‘The cosmos is finite,’ and when there is the view, ‘The cosmos is infinite,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“It’s not the case that when there is the view, ‘The soul & the body are the same,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘The soul is one thing and the body another,’ there is the living of the holy life. When there is the view, ‘The soul & the body are the same,’ and when there is the view, ‘The soul is one thing and the body another,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“It’s not the case that when there is the view, ‘After death a Tathāgata exists,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘After death a Tathāgata does not exist,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘After death a Tathāgata both exists & does not exist,’ there is the living of the holy life. And it’s not the case that when there is the view, ‘After death a Tathāgata neither exists nor does not exist’ there is the living of the holy life. When there is the view, ‘After death a Tathāgata exists’ … ‘After death a Tathāgata does not exist’ … ‘After death a Tathāgata both exists & does not exist’ … ‘After death a Tathāgata neither exists nor does not exist,’ there is still the birth, there is the aging, there is the death, there is the sorrow, lamentation, pain, despair, & distress whose destruction I make known right in the here & now.

“So, Māluṅkyaputta, remember what is undisclosed by me as undisclosed, and what is disclosed by me as disclosed. And what is undisclosed by me? ‘The cosmos is eternal,’ is undisclosed by me. ‘The cosmos is not eternal,’ is undisclosed by me. ‘The cosmos is finite’ … ‘The cosmos is infinite’ … ‘The soul & the body are the same’ … ‘The soul is one thing and the body another’ … ‘After death a Tathāgata exists’ … ‘After death a Tathāgata does not exist’ … ‘After death a Tathāgata both exists & does not exist’ … ‘After death a Tathāgata neither exists nor does not exist,’ is undisclosed by me.

“And why are they undisclosed by me? Because they are not connected with the goal, are not fundamental to the holy life. They do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. That’s why they are undisclosed by me.

“And what is disclosed by me? ‘This is stress,’ is disclosed by me. ‘This is the origination of stress,’ is disclosed by me. ‘This is the cessation of stress,’ is disclosed by me. ‘This is the path of practice leading to the cessation of stress,’ is disclosed by me. And why are they disclosed by me? Because they are connected with the goal, are fundamental to the holy life. They lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. That’s why they are disclosed by me.

“So, Māluṅkyaputta, remember what is undisclosed by me as undisclosed, and what is disclosed by me as disclosed.”

That is what the Blessed One said. Gratified, Ven. Māluṅkyaputta delighted in the Blessed One’s words.

See also: DN 9; MN 72; SN 12:35; SN 22:85–86; SN 44; SN 56:31; AN 4:42; AN 7:51; AN 10:93; AN 10:96, Sn 4:9

1 : 51	Mahā Māluṅkyovāda Sutta :: The Longer Exhortation to Māluṅkya
How to cut through the five lower fetters

MN 64

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks responded to him.

“Monks, do you remember the five lower fetters as taught by me?”

When this was said, Ven. Māluṅkyaputta said to the Blessed One, “Lord, I remember the five lower fetters as taught by the Blessed One.”

“And how, Māluṅkyaputta, do you remember the five lower fetters as taught by me?”

“Lord, I remember self-identification view as a lower fetter taught by the Blessed One. I remember uncertainty as a lower fetter taught by the Blessed One. I remember grasping at habits & practices as a lower fetter taught by the Blessed One. I remember sensual desire as a lower fetter taught by the Blessed One. I remember ill will as a lower fetter taught by the Blessed One. That’s how I remember the five lower fetters as taught by the Blessed One.”

“And to whom, Māluṅkyaputta, do you remember my having taught the five lower fetters in that way? Wouldn’t the wanderers of other sects make a rebuttal with the simile of the youngster? For even the thought ‘self-identification’ doesn’t occur to a stupid baby boy lying on its back, so from where would self-identification view arise in it, even though a latent tendency to self-identification view lies latent within it? Even the thought ‘dhammas’ doesn’t occur to a stupid baby boy lying on its back, so from where would uncertainty about dhammas arise in it, even though a latent tendency to uncertainty lies latent within it? Even the thought ‘habits’ doesn’t occur to a stupid baby boy lying on its back, so from where would grasping at habits & practices arise in it, even though a latent tendency to grasping at habits & practices lies latent within it? Even the thought ‘sensuality’ doesn’t occur to a stupid baby boy lying on its back, so from where would sensual desire for sensuality arise in it, even though a latent tendency to sensual passion lies latent within it? Even the thought ‘beings’ doesn’t occur to a stupid baby boy lying on its back, so from where would ill will for beings arise in it, even though a latent tendency to ill will lies latent within it?”

When this was said, Ven. Ānanda said to the Blessed One, “This is the time, O Blessed One. This is the time, O One Well-Gone, for the Blessed One to teach the five lower fetters. Having heard the Blessed One, the monks will remember it.”

“In that case, Ānanda, listen and pay close attention. I will speak.”

“As you say, lord,” Ven. Ānanda responded to the Blessed One.

The Blessed One said, “There is the case, Ānanda, where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — remains with his awareness possessed by self-identification view, overcome by self-identification view. He doesn’t discern, as it has come to be, the escape from an arisen self-identification view. For him, that self-identification view — fixed & unsubdued in him — is a lower fetter.

“He remains with his awareness possessed by uncertainty…

“He remains with his awareness possessed by grasping at habits & practices…

“He remains with his awareness possessed by sensual passion…

“He remains with his awareness possessed by ill will, overcome by ill will. He doesn’t discern, as it has come to be, the escape from arisen ill will. For him, that ill will—fixed & unsubdued in him — is a lower fetter.

“But there is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — remains with his awareness not possessed by self-identification view, not overcome by self-identification view. He discerns, as it has come to be, the escape from an arisen self-identification view. For him, that self-identification view — together with its latent tendency — is abandoned.

“He remains with his awareness not possessed by uncertainty…

“He remains with his awareness not possessed by grasping at habits & practices…

“He remains with his awareness not possessed by sensual passion…

“He remains with his awareness not possessed by ill will, not overcome by ill will. He discerns, as it has come to be, the escape from arisen ill will. For him, that ill will — together with its latent tendency — is abandoned.

“For one who has not followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is impossible. It’s just as if there were a great tree standing, possessed of heartwood. For its heartwood to be cut without first cutting through the bark, without cutting through the sapwood: That is impossible. In the same way, for one who has not followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is impossible.

“For one who has followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is possible. It’s just as if there were a great tree standing, possessed of heartwood. For its heartwood to be cut after first cutting through the bark and cutting through the sapwood: That is possible. In the same way, for one who has followed the path, the practice, for the abandoning of the five lower fetters to know, to see, or to abandon the five lower fetters: That is possible.

“Suppose that the River Ganges were full of water up to the brim so that crows could drink out of it, and a weak man were to come along, (thinking,) ‘I will go across this River Ganges, cutting the current with my arms, safely to the further shore.’ He would not be able to go across the River Ganges, cutting the current with his arms, safely to the further shore. So it is with anyone whose mind, when the cessation of self-identification is being taught, doesn’t take to it, isn’t calmed by it, doesn’t resolve on it, and isn’t released in it: That person is to be seen as like the weak man.

“But suppose that the River Ganges were full of water up to the brim so that crows could drink out of it, and a strong man were to come along, (thinking,) ‘I will go across this River Ganges, cutting the current with my arms, safely to the further shore.’ He would be able to go across the River Ganges, cutting the current with his arms, safely to the further shore. So it is with anyone whose mind, when the cessation of self-identification is being taught, takes to it, is calmed by it, resolves on it, and is released in it: That person is to be seen as like the strong man.

“And what, Ānanda, is the path, what is the practice, for the abandoning of the five lower fetters? There is the case where a monkn — from being secluded from acquisitions, from the abandoning of unskillful qualities, from the entire calming of bodily discomfort, quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite — the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’

“Staying right there, he reaches the ending of the effluents. Or, if not, then — through this very Dhamma-passion, this Dhamma-delight, and from the total ending of the five lower fetters — he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.

“This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.

[Similarly with the second, third, and fourth jhāna.]

“And further, Ānanda, the monk — with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’ — enters & remains in the dimension of the infinitude of space. He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite — the pacification of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’

“Staying right there, he reaches the ending of the effluents. Or, if not, then — through this very Dhamma-passion, this very Dhamma-delight, and from the total ending of the five lower fetters — he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.

“This, Ānanda, is the path, this is the practice, for the abandoning of the five lower fetters.”

[Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness.][1]

“But, lord, if this is the path, if this is the practice, for the abandoning of the five lower fetters, then why are some monks (said to be) ‘released through awareness,’ and some monks are (said to be) ‘released through discernment’?”[2]

“I tell you, Ānanda: That is the difference in their faculties.”

That is what the Blessed One said. Gratified, Ven. Ānanda delighted in the Blessed One’s words.

1.The list of concentration attainments to be used as a basis for insight while one remains in the attainment stops here. MN 111 indicates that the next two attainments — the dimension of neither perception nor non-perception and the cessation of perception & feeling — can be used as a basis for liberating insight only after one has emerged from the attainment. AN 9:36 notes that the attainments from the first jhāna up through the dimension of nothingness are “perception-attainments.” Given that the work of insight requires perceptions, this suggests that the two higher attainments would be destroyed by trying to use the perceptions of insight while remaining in them. AN 9:36 adds, “As far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions — the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of perception & feeling — I tell you that they are to be rightly explained by those monks who are meditators, skilled at attainment, skilled at attainment-emergence, who have attained & emerged in dependence on them.”

2. Given that arahants are described as being of two sorts — released through awareness and released through discernment — it might seem that there should be two different paths to arahantship. In this sutta, however, the Buddha is describing a single path. That’s why Ven. Ānanda asks for clarification. The Buddha’s response is in line with the explanation given in AN 9:43–45: “Released through discernment” does not mean that one has attained awakening without experiencing any of the jhānas. Instead, it means that one has experienced at least the first jhāna, but without any of the psychic powers that sometimes accompany the jhānas. Thus a person whose faculty of concentration was too weak to encompass any of those powers would be described as released through discernment, whereas one whose faculty of concentration was strong enough to encompass at least some of them would be described as released through awareness.

See also: MN 52; MN 78; SN 12:70; SN 22:89; AN 3:88; AN 10:13; Dhp 218; Sn 1:8

1 : 52	Laḍukikopama Sutta :: The Quail Simile
Fetters are strong, not because of their own tensile strength, but because of the tenacity of our unwillingness to let them go

MN 66

I have heard that on one occasion the Blessed One was staying among the Aṅguttarāpans at an Aṅguttarāpan town named Āpaṇa. Then, early in the morning — adjusting his lower robe and carrying his outer robe & bowl — he went into Āpaṇa for alms. Having gone for alms in Āpaṇa and returning from his alms round after his meal, he went to a certain forest grove for the day’s abiding. Plunging into the grove, he sat down for his day’s abiding at the root of a certain tree.

Ven. Udāyin, too, early in the morning — adjusting his lower robe and carrying his outer robe & bowl — went into Āpaṇa for alms. Having gone for alms in Āpaṇa and returning from his alms round after his meal, he went to that forest grove for the day’s abiding. Plunging into the grove, he sat down for his day’s abiding at the root of a certain tree. Then, as he was alone in seclusion, this line of thinking arose in his awareness: “So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!”

Then, Ven. Udāyin, emerging from his seclusion in the evening, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Just now, lord, as I was alone in seclusion, this line of thinking arose in my awareness: ‘So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!’ For in the past, lord, we used to eat in the morning, in the evening, and in the day at the wrong time (the afternoon). Then there was the time when the Blessed One addressed the monks, saying, ‘Monks, please discontinue that daytime meal at the wrong time.’ At the time I was upset, at the time I was sad, (thinking,) ‘The exquisite staple & non-staple foods that faithful householders give us during the day at the wrong time: even that the Blessed One has us abandon; even that the One Well-Gone has us relinquish!’ But, out of consideration for our love & respect for the Blessed One, out of consideration for shame & fear of wrong-doing, we abandoned that daytime meal at the wrong time.

“So we ate both in the evening & in the morning. Then there was the time when the Blessed One addressed the monks, saying, ‘Monks, please discontinue that evening meal at the wrong time.’ At the time I was upset, at the time I was sad, (thinking,) ‘The more exquisitely prepared of our two meals: even that the Blessed One has us abandon; even that the One Well-Gone has us relinquish!’ In the past, lord, a man — obtaining some soup during the day — would say to his wife, ‘Put this aside and we will all eat it together in the evening.’ (Almost) all food preparation is done in the evening, and almost none during the day. But, out of consideration for our love & respect for the Blessed One, out of consideration for shame & fear of wrong-doing, we abandoned that evening meal at the wrong time.

“In the past, lord, monks going for alms in the pitch black of the night have walked into a waste-water pool, fallen into a cesspit, stumbled over a thorn patch, or stumbled over a sleeping cow. They have encountered young hooligans on the way to or from a crime. They have been propositioned by women. Once I went for alms in the pitch black of night. A woman washing a pot saw me by a lightning flash and, on seeing me, screamed out: ‘I’m done for! A demon is after me!’ When this was said, I said to her, ‘I’m no demon, sister. I’m a monk waiting for alms.’ ‘Then you’re a monk whose daddy’s dead and whose mommy’s dead. Better for you, monk, that your belly were slit open with a sharp butcher’s knife than this prowling for alms for your belly’s sake in the pitch black of the night!” On recollecting that, lord, the thought occurred to me: ‘So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!’”

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? Over this little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Suppose a quail were snared by a rotting creeper, by which it could expect injury, captivity, or death, and someone were to say, ‘This rotting creeper by which this quail is snared, and by which she could expect injury, captivity, or death, is for her a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That rotting creeper… is for her a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“In the same way, Udāyin, there are some worthless men who, when I tell them, ‘Abandon this,’ say: ‘What? This little, trifling thing? He’s too much of a stickler, this contemplative.’ They don’t abandon it. They’re rude to me and to the monks keen on training. For them that’s a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.

“Now there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose a royal elephant — immense, pedigreed, accustomed to battles, its tusks like chariot poles — were snared with thick leather snares, but by twisting its body a bit it could break & burst those snares and go off wherever it liked. And suppose someone were to say, ‘Those thick leather snares by which the royal elephant… was snared, but which — by twisting its body a bit — it could break & burst and go off wherever it liked: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?’

“No, lord. Those thick leather snares… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.”

“In the same way, Udāyin, there are some clansmen who, when I tell them, ‘Abandon this,’ say: ‘What? The Blessed One has us abandon, the One Well-Gone has us relinquish this little, trifling thing?’ But they abandon it and are not rude to me or to the monks keen on training. Having abandoned it, they live unconcerned, unruffled, their wants satisfied, with their mind like a wild deer. For them that’s a weak snare, a feeble snare, a rotting snare, an insubstantial snare.

“Suppose there were a poor person, penniless & indigent, with a single little shack — dilapidated, open to the crows, not the best sort; and a single bed — dilapidated, not the best sort; and a single pot of rice & gourd seeds — not the best sort; and a single wife, not the best sort. He would go to a park and see a monk — his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I — shaving off my hair & beard and donning the ochre robe — might go forth from the household life into homelessness!’ But being unable to abandon his single little shack — dilapidated, open to the crows, not the best sort; to abandon his single bed — dilapidated, not the best sort; to abandon his single pot of rice & gourd seeds — not the best sort; and to abandon his single wife, not the best sort, he wouldn’t be able to shave off his hair & beard, to don the ochre robe, or to go forth from the household life into homelessness. And suppose someone were to say, ‘That single little shack — dilapidated, open to the crows, not the best sort; that single bed — dilapidated, not the best sort; that single pot of rice & gourd seeds — not the best sort; and that single wife, not the best sort by which that man was snared, which he was unable to abandon, and because of which he couldn’t shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’ Would the person speaking that way be speaking rightly?”

“No, lord. That single hut… that single bed… that single pot… that single wife… were for that man a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.”

“Now suppose, Udāyin, that there were a householder or householder’s son — rich, prosperous, & wealthy — with vast amounts of gold ingots, vast amounts of grain, a vast number of fields, a vast amount of land, a vast number of wives, and a vast number of male & female slaves. He would go to a park and see a monk — his hands & feet washed, after a delightful meal, sitting in the cool shade, committed to the heightened mind. The thought would occur to him: How happy the contemplative state! How free of disease the contemplative state! O that I — shaving off my hair & beard and donning the ochre robe — might go forth from the household life into homelessness!’ And being able to abandon his vast amounts of gold ingots, his vast amounts of grain, his vast number of fields, his vast amount of land, his vast number of wives, and his vast number of male & female slaves, he would be able to shave off his hair & beard, to don the ochre robe, and to go forth from the household life into homelessness. Now suppose someone were to say, ‘Those vast amounts of gold ingots… and a vast number of male & female slaves by which that householder or householder’s son was snared but which he was able to abandon so that he could shave off his hair & beard, don the ochre robe, and go forth from the household life into homelessness: for him they were a strong snare, a thick snare, a heavy snare, an unrotting snare, and a thick yoke.’ Would the person speaking that way be speaking rightly?”

“No, lord. Those vast amounts of gold ingots… were for him a weak snare, a feeble snare, a rotting snare, an insubstantial snare.’

“Udāyin, there are these four types of people to be found existing in the world. Which four? There is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, memories & resolves associated with acquisitions assail him. He acquiesces to them. He does not abandon them, destroy them, dispel them, or wipe them out of existence. I tell you, Udāyin, that this sort of person is fettered, not unfettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then there is the case where a certain person practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, memories & resolves associated with acquisitions assail him. He does not acquiesce to them. He abandons them, destroys them, dispels them, & wipes them out of existence. I tell you, Udāyin, that this sort of person is fettered, not unfettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, then — from time to time, owing to lapses in mindfulness — he is assailed by memories & resolves associated with acquisitions. Slow is the arising of his mindfulness, but then he quickly abandons (those memories & resolves), destroys them, dispels them, & wipes them out of existence. Just as when two or three drops of water fall onto an iron pan heated all day: Slow is the falling of the drops of water, but they quickly vanish & disappear. In the same way, there is the case where a certain person is practicing for the abandoning & relinquishing of acquisitions. As he is practicing for the abandoning & relinquishing of acquisitions, then — from time to time, owing to lapses in mindfulness — he is assailed by memories & resolves associated with acquisitions. Slow is the arising of his mindfulness, but then he quickly abandons (those memories & resolves), destroys them, dispels them, & wipes them out of existence. I tell you, Udāyin, that this sort of person is fettered, not unfettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“Then there is the case where a certain person, realizing that acquisitions are the root of suffering & stress, is without acquisitions, released in the ending of acquisitions. I tell you, Udāyin, that this sort of person is unfettered, not fettered. Why is that? Because I have known the diversity of faculties with regard to this type of person.

“There are these four types of people to be found existing in the world.

“And, Udāyin, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable via the ear.… Aromas cognizable via the nose.… Flavors cognizable via the tongue.… Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These are the five strings of sensuality. Now, any pleasure & happiness that arises dependent on these five strings of sensuality is called sensual pleasure, a filthy pleasure, a run-of-the-mill pleasure, an ignoble pleasure. And of this pleasure I say that it is not to be associated with, not to be developed, not to be pursued, that it is to be feared.

“Now, there is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is called renunciation-pleasure, seclusion-pleasure, calm-pleasure, self-awakening-pleasure. And of this pleasure I say that it is to be associated with, to be developed, to be pursued, that it is not to be feared.

“Now, there is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. That, I tell you, comes under the perturbable. And what comes under the perturbable there? The directed thoughts & evaluations that have not ceased there: That’s what comes under the perturbable there.

“There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. That, I tell you, comes under the perturbable. And what comes under the perturbable there? The rapture-pleasure that has not ceased there: That’s what comes under the perturbable there.

“There is the case where a monk, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ That, I tell you, comes under the perturbable. And what comes under the perturbable there? The equanimity-pleasure that has not ceased there: That’s what comes under the perturbable there.

“There is the case where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Now that, I tell you, comes under the imperturbable.[1]

“Now there is the case where a monk… enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. That, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk… enters & remains in the second jhāna.… That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk… enters & remains in the third jhāna .… That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk… enters & remains in the fourth jhāna.… That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. That is its transcending. But that, too, I tell you, isn’t enough. Abandon it, I tell you. Transcend it, I tell you. And what is its transcending?

“There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. That is its transcending.

“Thus, Udāyin, I speak even of the abandoning of the dimension of neither perception nor non-perception. Do you see any fetter, large or small, of whose abandoning I don’t speak?”

“No, lord.”

That is what the Blessed One said. Gratified, Ven. Udāyin delighted in the Blessed One’s words.

1.According to the commentaries, “imperturbable” denotes not only the fourth jhāna but also the four formless attainments. MN 106, however, explicitly does not include the dimension of nothingness under the term — and the same, apparently, holds for any of the formless attainments higher than that.

See also: MN 106; MN 137; MN 152; AN 5:30; AN 9:34; Ud 3:3

1 : 53	Cātuma Sutta :: Near Cātumā
Some of the dangers that new monks might face

MN 67

I have heard that on one occasion the Blessed One was staying near Cātumā in an embric myrobalan forest. And on that occasion approximately 500 monks, headed by Ven. Sāriputta & Ven. Moggallāna, had arrived in Cātumā to see the Blessed One. As these visiting monks were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket. Then the Blessed One said to Ven. Ānanda, “Ānanda, what is that loud racket, that great racket, like fishermen hauling a catch of fish?”

“Lord, those are approximately 500 monks, headed by Sāriputta & Moggallāna, who have arrived in Cātumā to see the Blessed One. As these visiting monks are exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they are making a loud racket, a great racket.”

“In that case, Ānanda, tell those monks in my name, ‘The Teacher calls you, friends.’”

Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda went to the monks and said, “The Teacher calls you, friends.”

Responding, “As you say, friend,” to Ven. Ānanda, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to them, “Monks, why were you making that loud racket, that great racket, like fishermen hauling a catch of fish?”

“Lord, these 500 monks, headed by Sāriputta & Moggallāna, have arrived in Cātumā to see the Blessed One. As they were exchanging greetings with the resident monks, setting their lodgings in order, and putting away their robes & bowls, they made a loud racket, a great racket.”

“Go away, monks. I dismiss you. You are not to stay in my vicinity.”

Responding, “As you say, lord,” to the Blessed One, the monks got up from their seats, bowed down to the Blessed One, and left, circling him to the right. Setting their lodgings in order and taking their robes & bowls, they left.

Now, on that occasion the Cātumā Sakyans were gathered in the assembly hall on some business or other. They saw the monks coming from afar and, on seeing them, went to them and, on arrival, said to them, “Well now, where are you venerable ones going?”

“Friends, the community of monks has been dismissed by the Blessed One.”

“In that case, venerable ones, sit down for a moment. Perhaps we will be able to reconcile the Blessed One.”

“As you say, friends,” the monks responded to the Cātumā Sakyans.

Then the Cātumā Sakyans went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “May the Blessed One delight in the community of monks! May the Blessed One welcome the community of monks! May the Blessed One aid the community of monks, just as the community of monks was aided by the Blessed One in the past! Lord, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they don’t get to see the Blessed One, there may be a change in them, there may be an alteration.

“Just as when young seedlings don’t get water, there may be a change in them, there may be an alteration; in the same way, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they don’t get to see the Blessed One, there may be a change in them, there may be an alteration.

“Just as when a young calf doesn’t see its mother, there may be a change in it, there may be an alteration; in the same way, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they don’t see the Blessed One, there may be a change in them, there may be an alteration.”

Then Brahmā Sahampati, having known with his own awareness the line of thinking in the Blessed One’s awareness, disappeared from the Brahmā world and — just as a strong man might extend his flexed arm or flex his extended arm — appeared in front of the Blessed One. Then, arranging his upper robe over one shoulder and placing his hands palm-to-palm in front of his heart, Brahmā Sahampati said to the Blessed One, “May the Blessed One delight in the community of monks! May the Blessed One welcome the community of monks! May the Blessed One aid the community of monks, just as the community of monks was aided by the Blessed One in the past! Lord, there are new monks here, not long gone forth, recently arrived at this Dhamma & Vinaya. If they don’t get to see the Blessed One, there may be a change in them, there may be an alteration.

And so the Cātumā Sakyans & Brahmā Sahampati were able to reconcile the Blessed One by means of the simile of the seedlings & the simile of the young calf.

Then Ven. Moggallāna said to the monks, “Get up, friends! Get your robes & bowls. The Blessed One has been reconciled by the Cātumā Sakyans & Brahmā Sahampati by means of the simile of the seedlings & the simile of the young calf.”

Responding, “As you say, friend,” to Ven. Moggallāna, the monks got up from their seats and, carrying their robes & bowls, went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the Blessed One said to Ven. Sāriputta, “What did you think, Sāriputta, when the community of monks was dismissed by me?”

“Lord, I thought, ‘Now that the community of monks has been dismissed by the Blessed One, the Blessed One will remain inactive, devoted to a pleasant abiding in the here-&-now. I, too, will now remain inactive, devoted to a pleasant abiding in the here-&-now.”

“Wait, Sāriputta! Wait! Such a thought should not occur to you again!” Then the Blessed One addressed Ven. Moggallāna, “What did you think, Moggallāna, when the community of monks was dismissed by me?”

“Lord, I thought, ‘Now that the community of monks has been dismissed by the Blessed One, the Blessed One will remain inactive, devoted to a pleasant abiding in the here-&-now. And now Sāriputta & I will look after the community of monks.”

“Excellent, Moggallāna! Excellent. For either I should look after the community of monks or Sāriputta & Moggallāna should.”

Then the Blessed One addressed the monks, “Monks, there are these four dangers to be expected by those who go down into the water. Which four? Danger from waves, danger from crocodiles, danger from whirlpools, & danger from sharks. These are the four dangers to be expected by those who go down into the water.

“In same way, there are these four dangers to be expected by certain individuals who have gone forth from home life into homelessness in this Dhamma & Vinaya. Which four? Danger from waves, danger from crocodiles, danger from whirlpools, & danger from sharks.

“And which is the danger from waves? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ‘I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!’ After he has thus gone forth, his fellows in the holy life admonish & instruct him: ‘This is how you should go forward. This is how you should go back. This is how you should look ahead. This is how you should look away. This is how you should flex & extend your limbs. This is how you should wear & carry your patchwork robe, your upper robe, & your bowl.’

“The thought occurs to him, ‘Before, when we[1] were a householder, we admonished & instructed others. But now these — who are no more than our sons & grandsons, as it were — suppose that we are to be admonished & instructed!’ He disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training[2] frightened by the danger from waves — for ‘danger from waves’ is a synonym for anger & distress.

“And which is the danger from crocodiles? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ‘I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!’ After he has thus gone forth, his fellows in the holy life admonish & instruct him: ‘This you should eat; this you shouldn’t eat. This you should consume; this you shouldn’t consume. This you should savor; this you shouldn’t savor.[3] This you should drink; this you shouldn’t drink. You should eat what is allowable; you shouldn’t eat what is not allowable. You should consume what is allowable; you shouldn’t consume what is not allowable. You should savor what is allowable; you shouldn’t savor what is not allowable. You should drink what is allowable; you shouldn’t drink what is not allowable. You should eat at the right time; you shouldn’t eat at the wrong time. You should consume at the right time; you shouldn’t consume at the wrong time. You should savor at the right time; you shouldn’t savor at the wrong time. You should drink at the right time; you shouldn’t drink at the wrong time.’

“The thought occurs to him, ‘Before, when we were a householder, we ate what we wanted and didn’t eat what we didn’t want. We consumed what we wanted and didn’t consume what we didn’t want. We savored what we wanted and didn’t savor what we didn’t want. We drank what we wanted and didn’t drink what we didn’t want. We ate what was allowable and we ate what wasn’t allowable. We consumed what was allowable and we consumed what wasn’t allowable. We savored what was allowable and we savored what wasn’t allowable. We drank what was allowable and we drank what wasn’t allowable. We ate at the right time and we ate at the wrong time. We consumed at the right time and we consumed at the wrong time. We savored at the right time and we savored at the wrong time. We drank at the right time and we drank at the wrong time. When householders, out of conviction, give us exquisite staple & non-staple foods at the wrong time of the day, these ones put a muzzle on our mouth, as it were.’ He disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training frightened by the danger from crocodiles — for ‘danger from crocodiles’ is a synonym for gluttony.

“And which is the danger from whirlpools? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ‘I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!’ Early in the morning, having adjusted his under robe and carrying his bowl & robes, he goes into a village or town for alms, with his body unguarded, his speech unguarded, his mindfulness unestablished, his faculties unrestrained. He sees a householder or householder’s son going about, endowed & provided with the five strings of sensuality.

“The thought occurs to him, ‘Before, when we were a householder, we too went about, endowed & provided with the five strings of sensuality. Now, our family has enough wealth that it would be possible to enjoy wealth & make merit.’ He disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training frightened by the danger from whirlpools — for ‘danger from whirlpools’ is a synonym for the five strings of sensuality.

“And which is the danger from sharks? There is the case where a son of a good family, out of conviction, has gone forth from the home life into homelessness, (thinking,) ‘I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress. O, that the end of this entire mass of suffering & stress might be known!’ Early in the morning, having adjusted his under robe and carrying his bowl & robes, he goes into a village or town for alms, with his body unguarded, his speech unguarded, his mindfulness unestablished, his faculties unrestrained. He sees a woman scantily clothed, scantily dressed. On seeing a woman scantily clothed, scantily dressed, lust agitates his mind. With his mind agitated by lust, he disavows the training and returns to the lower life. This, monks, is called one who has disavowed the training frightened by the danger from sharks — for ‘danger from sharks’ is a synonym for a woman.

“These, monks, are the four dangers to be expected by certain individuals who have gone forth from home life into homelessness in this Dhamma & Vinaya.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

1.This use of “we” in Pali is somewhat like the royal we in English. In this case, it indicates pride.

2.Following the Thai reading. Other editions add “and has returned to the lower life” in this and in all the parallel passages below.

3.Pali has different words to describe the act of eating different kinds of food: “To eat” is used for non-staple foods; “to consume,” for staple foods; and “to savor,” for delicacies such as sweets and desserts.

See also: SN 35:200; AN 5:114; Ud 3:3; Iti 109

1 : 54	Golissāni Sutta :: About Golissāni
How a wilderness-dwelling monk should behave

MN 69

I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. And on that occasion a monk named Golissāni,[1] a wilderness-dweller of crude behavior, had entered into the midst of the Saṅgha on some business or other.

Then Ven. Sāriputta, with reference to the monk named Golissāni, addressed the monks: “Friends, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, it should be with respect and with deference toward his fellows in the holy life. If a wilderness-dwelling monk, coming into the Saṅgha and living in the Saṅgha, is not respectful or deferential toward his fellows in the holy life, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he is not respectful or deferential toward his fellows in the holy life?’ Because there are those who would say that of him, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, it should be with respect and with deference toward his fellows in the holy life.

“When a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should be skilled with regard to seats, (thinking,) ‘I will sit without encroaching on the elder monks, and not preempting the new monks from a seat.’[2] If a wilderness-dwelling monk, coming into the Saṅgha and living in the Saṅgha, is not skilled with regard to seats, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he doesn’t know even a point of good conduct?’ Because there are those who would say that of him, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should be skilled with regard to seats.

“When a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not enter the village too early or return too late in the day. If a wilderness-dwelling monk, coming into the Saṅgha and living in the Saṅgha, enters the village too early and returns too late in the day, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he enters the village too early and returns too late in the day?’ Because there are those who would say that of him, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not enter the village too early or return too late in the day.

“When a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not go calling on families before or after the meal.[3] If a wilderness-dwelling monk, coming into the Saṅgha and living in the Saṅgha, goes calling on families before or after the meal, there are those who would say of him, ‘Surely this venerable wilderness-dweller, alone in the wilderness, living independently, spends his time making untimely visits, given that he behaves this way even when he has come into the Saṅgha.’ Because there are those who would say that of him, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not go calling on families before or after the meal.

“When a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not be high-strung & unruly. If a wilderness-dwelling monk, coming into the Saṅgha and living in the Saṅgha, is high-strung & unruly, there are those who would say of him, ‘Surely this venerable wilderness-dweller, alone in the wilderness, living independently, spends his time being high-strung & unruly, given that he behaves this way even in the Saṅgha.’ Because there are those who would say that of him, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not be high-strung & unruly.

“When a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not be talkative & loose in his words. If a wilderness-dwelling monk, coming into the Saṅgha and living in the Saṅgha, is talkative & loose in his words, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he is talkative & loose in his words?’ Because there are those who would say that of him, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should not be talkative & loose in his words.

“When a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should be easy to instruct & have admirable friends. If a wilderness-dwelling monk, coming into the Saṅgha and living in the Saṅgha, is hard to instruct & has evil friends, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he is hard to instruct & has evil friends?’ Because there are those who would say that of him, when a wilderness-dwelling monk has come into the Saṅgha and is living in the Saṅgha, he should be easy to instruct & have admirable friends.

“A wilderness-dwelling monk should guard the doors of his senses. If a wilderness-dwelling monk does not guard the doors of his senses, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he doesn’t guard the doors to his senses?’ Because there are those who would say that of him, a wilderness-dwelling monk should guard the doors of his senses.

“A wilderness-dwelling monk should know moderation in eating. If a wilderness-dwelling monk doesn’t know moderation in eating, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he doesn’t know moderation in eating?’ Because there are those who would say that of him, a wilderness-dwelling monk should know moderation in eating.

“A wilderness-dwelling monk should be devoted to wakefulness. If a wilderness-dwelling monk is not devoted to wakefulness, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he isn’t devoted to wakefulness?’ Because there are those who would say that of him, a wilderness-dwelling monk should be devoted to wakefulness.

“A wilderness-dwelling monk should be one with aroused persistence. If a wilderness-dwelling monk is lazy, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he is lazy?’ Because there are those who would say that of him, a wilderness-dwelling monk should be one with aroused persistence.

“A wilderness-dwelling monk should be one with established mindfulness. If a wilderness-dwelling monk is confused in his mindfulness, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he is confused in his mindfulness?’ Because there are those who would say that of him, a wilderness-dwelling monk should be one with established mindfulness.

“A wilderness-dwelling monk should be one with concentration. If a wilderness-dwelling monk is without concentration, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he is without concentration?’ Because there are those who would say that of him, a wilderness-dwelling monk should be one with concentration.

“A wilderness-dwelling monk should be one with discernment. If a wilderness-dwelling monk is of dull discernment, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, when he is of dull discernment?’ Because there are those who would say that of him, a wilderness-dwelling monk should be one with discernment.

“A wilderness-dwelling monk should apply himself to the higher Dhamma & higher Vinaya. There are those who will ask the wilderness-dwelling monk a question about the higher Dhamma & higher Vinaya. If he, when asked a question about the higher Dhamma & higher Vinaya, isn’t able to answer, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, if he, when asked a question about the higher Dhamma & higher Vinaya, isn’t able to answer?’ Because there are those who would say that of him, a wilderness-dwelling monk should apply himself to the higher Dhamma & higher Vinaya.

“A wilderness-dwelling monk should apply himself to the peaceful emancipations, formlessnesses beyond forms.[4] There are those who will ask the wilderness-dwelling monk a question about the peaceful emancipations, formlessnesses beyond forms. If he, when asked a question about the peaceful emancipations, formlessnesses beyond forms, isn’t able to answer, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, if he, when asked a question about the peaceful emancipations, formlessnesses beyond forms, isn’t able to answer?’ Because there are those who would say that of him, a wilderness-dwelling monk should apply himself to the peaceful emancipations, formlessnesses beyond forms.

“A wilderness-dwelling monk should apply himself to a superior human attainment. There are those who will ask the wilderness-dwelling monk a question about a superior human attainment.[5] If he, when asked a question about a superior human attainment, isn’t able to answer, there are those who would say of him, ‘What good has it done for this venerable wilderness-dweller to be alone in the wilderness, living independently, if he, when asked a question about a superior human attainment, isn’t able to answer?’ Because there are those who would say that of him, a wilderness-dwelling monk should apply himself to a superior human attainment.”

When this was said, Ven. Mahā Moggallāna said to Ven. Sāriputta, “Sāriputta my friend, are these qualities to be undertaken & practiced only by a wilderness-dwelling monk, or also by a village-dwelling monk?”

“Moggallāna my friend, these qualities are to be undertaken & practiced by a wilderness-dwelling monk, and even more so by a village-dwelling monk.”

1.This spelling follows the Thai edition. Other editions spell his name Gulissāni.

2.This is one of the protocols to be followed in the meal hall. See Cv 8:4.3

3.Pācittiya 46 says: “Should any bhikkhu, being invited for a meal and without taking leave of an available bhikkhu, go calling on families before or after the meal, except at the proper occasions, it is to be confessed. Here the proper occasions are these: a time of giving cloth, a time of making robes. These are the proper occasions here.”

4.These are the formless levels of concentration, beginning with the dimension of the infinitude of space. The Commentary says that all eight levels of concentration attainment are included here, including the four jhānas, but the injunction for the monk to have concentration, mentioned above, would already appear to cover the four jhānas.

5.This covers all of the transcendent attainments.

See also: MN 4; MN 5; MN 113; MN 121; AN 4:37; AN 10:48; AN 10:99; Ud 4:2

1 : 55	Kīṭāgiri Sutta :: At Kīṭāgiri
A discourse on the importance of conviction in the Buddhist path. Not only is conviction a prerequisite for listening to the Buddha’s teachings with respect, but — as is shown by the unusual discussion here categorizing the types of noble disciples — it can underlie the practice all the way to the deathless

MN 70

I have heard that on one occasion the Blessed One was wandering on a tour of Kāsi with a large Saṅgha of monks. There he addressed the monks: “I abstain from the nighttime meal.[1 As I am abstaining from the nighttime meal, I sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding. Come, now. You, too, abstain from the nighttime meal. As you are abstaining from the nighttime meal, you, too, will sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding.”

“As you say, lord,” the monks responded to him.

Then, as he was wandering by stages in Kāsi, the Blessed One eventually arrived at a Kāsi town called Kīṭāgiri. And there he stayed in the Kāsi town, Kīṭāgiri.

Now at that time the monks led by Assaji & Punabbasu[2] were residing in Kīṭāgiri. Then a large number of monks went to them and, on arrival, said to them, “The Blessed One and the Saṅgha of monks abstain from the nighttime meal. As they are abstaining from the nighttime meal, they sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding. Come now, friends. You, too, abstain from the nighttime meal. As you are abstaining from the nighttime meal, you, too, will sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding.”

When this was said, the monks led by Assaji & Punabbasu said to those monks, “Friends, we eat in the evening, in the morning, & in the wrong-time during the day. As we are eating in the evening, and in the morning, & in the wrong-time during the day, we sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding. Why should we, abandoning what is immediately visible, chase after something subject to time? We will eat in the evening, in the morning, & in the wrong-time during the day.”

When they were unable to convince the monks led by Assaji & Punabbasu, those monks went to the Blessed One [and told him what had happened].

Then the Blessed One told a certain monk, “Come, monk. In my name, call the monks led by Assaji & Punabbasu, saying, ‘The Teacher calls you, friends.’”

“As you say, lord,” the monk answered and, having gone to the monks led by Assaji & Punabbasu, on arrival he said, “The Teacher calls you, friends.”

“As you say, friend,” the monks led by Assaji & Punabbasu replied. Then they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to him, “Is it true, monks, that a large number of monks went to you… and you said, ‘…Why should we, abandoning what is immediately visible, chase after something subject to time? We will eat in the evening, in the morning, & in the wrong-time during the day.’”

“Yes, lord.”

“Monks, have you ever understood me to teach the Dhamma in this way: ‘Whatever a person experiences — pleasant, painful, or neither-pleasant-nor-painful — his unskillful qualities decrease and his skillful qualities grow’?”

“No, lord.”

“And haven’t you understood me to teach the Dhamma in this way: ‘For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a pleasant feeling of that sort, unskillful qualities decrease and skillful qualities grow. For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a painful feeling of that sort, unskillful qualities decrease and skillful qualities grow. For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a neither-pleasant-nor-painful feeling of that sort, unskillful qualities decrease and skillful qualities grow.’”

“Yes, lord.”

“Good, monks. And if it were not known by me — not seen, not observed, not realized, not touched through discernment — that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ then would it be fitting for me, not knowing that, to say, ‘Abandon that sort of pleasant feeling’?”

“No, lord.”

“But because it is known by me — seen, observed, realized, touched through discernment — that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ I therefore say, ‘Abandon that sort of pleasant feeling.’

“If it were not known by me — not seen, not observed, not realized, not touched through discernment — that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ then would it be fitting for me, not knowing that, to say, ‘Enter & remain in that sort of pleasant feeling’?”

“No, lord.”

“But because it is known by me — seen, observed, realized, touched through discernment — that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ I therefore say, ‘Enter & remain in that sort of pleasant feeling.’

[Similarly for painful feelings and neither-pleasant-nor-painful feelings.]

“Monks, I don’t say of all monks that they have a task to do with heedfulness; nor do I say of all monks that they have no task to do with heedfulness.

“Monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: I don’t say of them that they have a task to do with heedfulness. Why is that? They have done their task with heedfulness. They are incapable of being heedless. But as for monks in higher training, who have not yet reached their hearts’ goal, who still aspire for the unexcelled freedom from bondage: I say of them that they have a task to do with heedfulness. Why is that? (I think:) ‘Perhaps these venerable ones, when making use of suitable resting places, associating with admirable friends, balancing their (mental) faculties,[3] will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for themselves in the here & now.’ Envisioning this fruit of heedfulness for these monks, I say that they have a task to do with heedfulness.

“Monks, there are these seven individuals to be found in the world. Which seven? One (released) both ways, one released through discernment, a bodily witness, one attained to view, one released through conviction, a Dhamma-follower, and a conviction-follower.

“And what is the individual (released) both ways? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and—having seen with discernment—his effluents are ended. This is called an individual (released) both ways.[4] Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless.

“And what is the individual released through discernment? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — his effluents are ended. This is called an individual who is released through discernment.[5] Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless.

“And what is the individual who is a bodily witness? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and — having seen with discernment — some of his effluents are ended. This is called an individual who is a bodily witness.[7] Regarding this monk, I say that he has a task to do with heedfulness. Why is that? (I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual attained to view? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — some of his effluents are ended, and he has reviewed & examined with discernment the qualities (or: teachings) proclaimed by the Tathāgata. This is called an individual who is attained to view.[7] Regarding this monk, I say that he has a task to do with heedfulness. Why is that? (I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual released through conviction? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — some of his effluents are ended, and his conviction in the Tathāgata is settled, rooted, and established. This is called an individual who is released through conviction. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? (I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual who is a Dhamma-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his effluents ended. But with a (sufficient) measure of reflection through discernment he has come to an agreement with the teachings proclaimed by the Tathāgata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a Dhamma-follower.[8] Regarding this monk, I say that he has a task to do with heedfulness. Why is that? (I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“And what is the individual who is a conviction-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his effluents ended. But he has a (sufficient) measure of conviction in & love for the Tathāgata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a conviction-follower. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? (I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

“Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice. And how is there the attainment of gnosis after gradual training, gradual action, gradual practice? There is the case where, when conviction has arisen, one visits (a teacher). Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body the ultimate truth and, having penetrated it with discernment, sees it.[9]

“Now, monks, there hasn’t been that conviction, there hasn’t been that visiting, there hasn’t been that growing close… that lending ear… that hearing of the Dhamma… that remembering… that penetration of the meaning of the teachings… that agreement through pondering the teachings… that desire… that willingness… that contemplation… that exertion. You have lost the way, monks. You have gone the wrong way, monks. How far have you strayed, foolish men, from this Dhamma & Discipline!

“Monks, there is a four-phrased statement that, when it is recited, an observant man will in no long time learn the meaning through discernment. I will recite it, and you learn it from me.”

“But, lord, who are we to be learners of the Dhamma?”

“Monks, even with a teacher devoted to material things, an heir of material things, who lives attached to material things, this sort of haggling (by his students) wouldn’t be proper: ‘If we get this, we’ll do it; if we don’t, we won’t.’ So how could it be with regard to the Tathāgata, who dwells entirely detached from material things?

“For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this: ‘The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.’ For a disciple who has conviction in the Teacher’s message & lives to penetrate it, the Teacher’s message is healing & nourishing. For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this: ‘Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing my persistence.’ For a disciple who has conviction in the Teacher’s message & lives to penetrate it, one of two fruits can be expected: either gnosis here & now, or — if there be any remnant of clinging-sustenance — non-return.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

1.Pācittiya 37 forbids monks from eating during the period from noon until the following dawn. According to MN 66, the Buddha introduced this restriction in stages, first forbidding the afternoon meal, and then the nighttime meal.

2.Assaji and Punabbasu were two of the six ringleaders of the notorious “group-of-six” monks, whose misbehavior led to the formulation of many rules in the Vinaya. (The group is named after the number of ringleaders, not the number of members, which — according to the Commentary — reached more than one thousand.) In the origin story to Saṅghādisesa 13, the monks led by Assaji and Punabbasu behaved in many inappropriate ways to please the lay families of Kīṭāgiri, to the point where the Kīṭāgiri laypeople ridiculed well-behaved monks and refused to give them alms.

The Pali phrase for “monks led by Assaji and Punabbasu” is assaji-punabbasukā bhikkhū. Both MLS and MLDB mistakenly treat this phrase as the names of two monks, Assaji and Punabbasuka. Actually, the – kā at the end of the compound name is a suffix that converts it into an adjective, describing a group following Assaji and Punabbasu.

3.On the mental faculties, see SN 48:10. On heedfulness, see SN 48:56 and SN 55:40.

4.See DN 15 and AN 9:45.

5.See AN 9:44.

6.See AN 9:43. According to the Commentary, this category includes all noble ones (except for those who have reached the fruit of arahantship) who have also attained any of the formless dimensions.

7.According to the Commentary, this category and the following one include all noble ones (except for those who have reached the fruit of arahantship) who have not attained any of the formless dimensions.

8.According to the Commentary, this category and the following one include those who have reached the path to stream-entry, but not yet the fruit of stream-entry.

9.The steps of the practice, as presented here, follow the same sequence as that discussed in MN 95. However, in that sutta, the sequence is prefaced by instructions on how to determine whether a teacher is worthy of conviction.

See also: MN 22; MN 27; MN 95; SN 25:1–10; SN 48:44; SN 55:25, AN 3:66; AN 3:87–88; AN 4:131

1 : 56	Aggi-vacchagotta Sutta :: To Vacchagotta on Fire
The Buddha explains why he doesn’t answer speculative questions about the world, the self, and the fate of an awakened person after death. He concludes with two similes — the extinguished fire and the boundless sea — to indicate how an awakened person lies beyond the categories of existence, non-existence, both, or neither

MN 72

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Vacchagotta the wanderer went to the Blessed One and, on arrival , exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he asked the Blessed One: “How is it, Master Gotama — does Master Gotama hold the view: ‘The cosmos is eternal: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘The soul & the body are the same: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘The soul is one thing and the body another: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘After death a Tathāgata exists: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘After death a Tathāgata does not exist: only this is true, anything otherwise is worthless’?”

“ … no …”

“Then does Master Gotama hold the view: ‘After death a Tathāgata both exists & does not exist: only this is true, anything otherwise is worthless’?”

“ … no…”

“Then does Master Gotama hold the view: ‘After death a Tathāgata neither exists nor does not exist: only this is true, anything otherwise is worthless’?”

“ … no…”

“How is it, Master Gotama, when Master Gotama is asked if he holds the view ‘the cosmos is eternal…’ … ‘after death a Tathāgata neither exists nor does not exist: only this is true, anything otherwise is worthless,’ he says ‘ … no…’ in each case. Seeing what drawback, then, is Master Gotama thus entirely dissociated from each of these ten positions?”

“Vaccha, the position that ‘the cosmos is eternal’ is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, & fever, and it does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, self-awakening, unbinding.

“The position that ‘the cosmos is not eternal’…

“…‘the cosmos is finite’…

“…‘the cosmos is infinite’…

“…‘the soul & the body are the same’…

“…‘the soul is one thing and the body another’…

“…‘after death a Tathāgata exists’…

“…‘after death a Tathāgata does not exist’…

“…‘after death a Tathāgata both exists & does not exist’…

“…‘after death a Tathāgata neither exists nor does not exist’… does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, self-awakening, unbinding.”

“Does Master Gotama have any position at all?”

“A ‘position,’ Vaccha, is something that a Tathāgata has done away with. What a Tathāgata sees is this: ‘Such is form, such its origination, such its disappearance; such is feeling, such its origination, such its disappearance; such is perception… such are fabrications… such is consciousness, such its origination, such its disappearance.’ Because of this, I say, a Tathāgata — with the ending, fading away, cessation, renunciation, & relinquishment of all suppositions, all excogitations, all I-making & mine-making & obsessions with conceit — is, through lack of clinging/sustenance, released.”

“But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”

“‘Reappear,’ Vaccha, doesn’t apply.”

“In that case, Master Gotama, he does not reappear.”

“‘Does not reappear,’ Vaccha, doesn’t apply.”

“…both does & does not reappear.”

“…doesn’t apply.”

“…neither does nor does not reappear.”

“…doesn’t apply.”

“How is it, Master Gotama, when Master Gotama is asked if the monk reappears… does not reappear… both does & does not reappear… neither does nor does not reappear, he says, ‘… doesn’t apply’ in each case. At this point, Master Gotama, I am befuddled; at this point, confused. The modicum of clarity coming to me from your earlier conversation is now obscured.”

“Of course you’re befuddled, Vaccha. Of course you’re confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know. That being the case, I will counter-question you on this matter. Answer as you see fit. What do you think, Vaccha? If a fire were burning in front of you, would you know that ‘This fire is burning in front of me’?”

“…yes…”

“And if someone were to ask you, Vaccha, ‘This fire burning in front of you, dependent on what is it burning?’: Thus asked, how would you reply?”

“…I would reply, ‘This fire burning in front of me is burning dependent on grass & timber as its sustenance.’”

“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”

“…yes…”

“And if someone were to ask you, ‘This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?’: Thus asked, how would you reply?”

“That doesn’t apply, Master Gotama. Any fire burning dependent on a sustenance of grass & timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as ‘out’ [unbound].”

“In the same way, Vaccha, any form by which one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Tathāgata is deep, boundless, hard to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.

“Any feeling.… Any perception.… Any fabrication.…

“Any consciousness by which one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of consciousness, Vaccha, the Tathāgata is deep, boundless, hard to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.”

When this was said, Vacchagotta the wanderer said to the Blessed One: “Master Gotama, it’s as if there were a great Sal tree not far from a village or town: From inconstancy, its branches and leaves would wear away, its bark would wear away, its sapwood would wear away, so that on a later occasion — divested of branches, leaves, bark, & sapwood — it would stand as pure heartwood. In the same way, Master Gotama’s words are divested of branches, leaves, bark, & sapwood and stand as pure heartwood.

“Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

See also: DN 15; MN 29–30; SN 6:15; SN 22:36; SN 22:85–86; SN 23:2; SN 44:1; SN 44:9; AN 4:24; AN 10:81; AN 10:93; Ud 8:9–10; Iti 63; Iti 112; Sn 5:6; Thig 5:10

1 : 57	Dīghanakha Sutta :: To LongNails
A discussion of how to abandon doctrinaire views of radical acceptance, radical rejection, and any combination of the two

MN 74

I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain, in the Boar’s Cave. Then LongNails the wanderer 1] went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “Master Gotama, I am of the view, of the opinion, that ‘All is not pleasing to me.’”

“But even this view of yours, Aggivessana — ’All is not pleasing to me’ — is even that not pleasing to you?’”

“Even if this view of mine were pleasing to me, Master Gotama, it would still be the same, it would still be the same.”

“Well, Aggivessana, there are more than many in the world who say, ‘It would still be the same, it would still be the same,’ yet they both do not abandon that view and they cling to another view. There are fewer than few in the world who say, ‘It would still be the same, it would still be the same,’ and they both abandon that view and do not cling to another view.

“There are some contemplatives & brahmans who are of the view, of the opinion, that ‘All is pleasing to me.’ There are some contemplatives & brahmans who are of the view, of the opinion, that ‘All is not pleasing to me.’ There are some contemplatives & brahmans who are of the view, of the opinion, that ‘A part is pleasing to me; a part is not pleasing to me.’

“With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is pleasing to me’: That view of theirs is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. With regard to those contemplatives & brahmans who are of the view, of the opinion, that ‘All is not pleasing to me’: That view of theirs is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.”

When this was said, LongNails the wanderer said to the Blessed One, “Master Gotama commends my viewpoint. Master Gotama recommends my viewpoint.”

“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘A part is pleasing to me; a part is not pleasing to me’: Whatever is pleasing to them, their view is close to being impassioned, close to bondage, close to delighting, close to holding, close to clinging. Whatever is not pleasing to them, their view is close to not being impassioned, close to non-bondage, close to not-delighting, close to not-holding, close to not-clinging.

“With regard to those contemplatives & brahmans who are of the view, of the opinion, ‘All is pleasing to me’: An observant person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “All is pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two — the contemplative or brahman who is of the view, of the opinion that “All is not pleasing to me” and the contemplative or brahman who is of the view, of the opinion that “A part is pleasing to me; a part is not pleasing to me.” I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.

“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘All is not pleasing to me’: An observant person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “All is not pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two — the contemplative or brahman who is of the view, of the opinion that “All is pleasing to me” and the contemplative or brahman who is of the view, of the opinion that “A part is pleasing to me; a part is not pleasing to me.” I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.

“With regard to those contemplatives & brahmans who are of the view, of the opinion that ‘A part is pleasing to me; a part is not pleasing to me’: An observant person among them considers that ‘If I were to grasp and insist firmly on this view of mine that “A part is pleasing to me; a part is not pleasing to me,” and to state that “Only this is true, all else is worthless,” I would clash with two — the contemplative or brahman who is of the view, of the opinion that “All is pleasing to me” and the contemplative or brahman who is of the view, of the opinion that “All is not pleasing to me.” I would clash with these two. Where there is a clash, there is dispute. Where there is a dispute, quarreling. Where there is quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling, annoyance, frustration, he both abandons that view and does not cling to another view. Thus there is the abandoning of these views; thus there is the relinquishing of these views.

“Now, Aggivessana, this body — endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion — should be envisioned as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. In one who envisions the body as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self, any desire for the body, attraction to the body, following after the body is abandoned.

“There are these three kinds of feeling: a pleasant feeling, a painful feeling, and neither-pleasant-nor-painful feeling. On the occasion when one feels a pleasant feeling, one does not feel either a painful feeling or a neither-pleasant-nor-painful feeling. One feels only a pleasant feeling on that occasion. On the occasion when one feels a painful feeling, one does not feel either a pleasant feeling or a neither-pleasant-nor-painful feeling. One feels only a painful feeling on that occasion. On the occasion when one feels a neither-pleasant-nor-painful feeling, one does not feel either a pleasant feeling or a painful feeling. One feels only a neither-pleasant-nor-painful feeling on that occasion.

“A pleasant feeling is inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing. A neither-pleasant-nor-painful feeling is also inconstant, fabricated, dependently co-arisen, subject to ending, subject to vanishing, fading, ceasing.

“Seeing this, an instructed disciple of the noble ones grows disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-pleasant-nor-painful feeling. Disenchanted, he grows dispassionate. From dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ A monk whose mind is thus released does not take sides with anyone, does not dispute with anyone. He words things by means of what is said in the world but without grasping at it.”

Now at that time Ven. Sāriputta was sitting[2] behind the Blessed One, fanning him. The thought occurred to him, “Indeed, it seems that the Blessed One speaks to us of the abandoning of each of these qualities through direct knowledge.[3] Indeed, it seems that the One Well-Gone speaks to us of the relinquishing of each of these qualities through direct knowledge.”[4] As Ven. Sāriputta was reflecting thus, his mind was released from effluents through not-clinging. While in LongNails the wanderer there arose the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”

Then LongNails the wanderer — having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, having becoming independent of others with regard to the Teacher’s message—said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”[5]

1.The Commentary states that LongNails (Dīghanakha) was a nephew of Ven. Sāriputta.

2.Following the Thai edition of the Canon. The Burmese and PTS editions say that Ven. Sāriputta was standing.

3.The Pali word no in this sentence can mean either “indeed” or “to us.”

4.Compare this account of Ven. Sāriputta’s awakening with the account given in MN 111.

5.The Commentary states that after delivering this discourse the Buddha returned to the Bamboo Forest outside of Rājagaha and met with 1,250 arahant disciples to deliver the Ovāda Pāṭimokkha — the event commemorated every year on Māgha Pūjā.

See also: MN 18; AN 3:68; Sn 4:3; Sn 4:8; Sn 4:12–13

1 : 58	Māgaṇḍiya Sutta :: To Māgaṇḍiya
The Buddha teaches a member of a hedonist sect about the nature of true pleasure and true health

MN 75

I have heard that on one occasion the Blessed One was staying in the Kuru country near a town of the Kurus called Kammāsadhamma,[1] on a spread of grass in the fire hall of a brahman of the Bhāradvāja clan.

Then early in the morning, the Blessed One adjusted his under robe and — carrying his bowl & robes — went into Kammāsadhamma for alms. Having gone for alms in Kammāsadhamma, after the meal, returning from his alms round, he went to a certain forest grove for the day’s abiding. Plunging into the forest grove, he sat at the root of a certain tree for the day’s abiding.

Then Māgaṇḍiya the wanderer — walking back & forth & around to exercise his legs — went to the fire hall of the brahman of the Bhāradvāja clan. There he saw the spread of grass laid out, and on seeing it, he said to the brahman of the Bhāradvāja clan, “Dear Master Bhāradvāja, whose spread of grass is laid out in the fire hall? One would think it fit to be a contemplative’s bed.”

“Māgaṇḍiya, there is the Master Gotama, of whom this admirable reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ This is that Master Gotama’s bed laid out.”

“What a bad thing to see that we see, Master Bhāradvāja! — that we see the bed of Master Gotama, that destroyer of growth!”

“Be careful of your words, Māgaṇḍiya! Be careful of your words! Many wise noble warrior, wise brahmans, wise householders, & wise contemplatives have full confidence in that Master Gotama and have been disciplined by him in the noble method, the Dhamma that is skillful.”

“Master Bhāradvāja, even if we saw Master Gotama face to face, we would say to him face to face: ‘Gotama the contemplative is a destroyer of growth.’ Why is that? Because it has come down in our scripture.”

“If it wouldn’t be burdensome to you, Master Māgaṇḍiya, I will report this to Master Gotama.”

“Go ahead, Master Bhāradvāja. You may tell him what was said.”

Now, the Blessed One — by means of the divine ear-element, purified & surpassing the human — heard the conversation of the brahman of the Bhāradvāja clan with Māgaṇḍiya the wanderer. Then, emerging from his seclusion in the late afternoon, he went to the fire hall of the brahman of the Bhāradvāja clan. On arrival, he sat down on the spread of grass laid out.

Then the brahman of the Bhāradvāja clan went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the Blessed One said to him, “Bhāradvāja, did you have a conversation with Māgaṇḍiya the wanderer about this very same spread of grass?”

Terrified, his hair standing on end, the brahman of the Bhāradvāja clan said to the Blessed One, “We wanted to report this very thing to Master Gotama, but Master Gotama, without having been told at all, has told us!”

But this exchange between the Blessed One and the brahman of the Bhāradvāja clan was interrupted when Māgaṇḍiya the wanderer — walking back & forth & around to exercise his legs — went to the fire hall of the brahman of the Bhāradvāja clan and approached the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One and, after an exchange of friendly greetings & courtesies, sat to one side.

As he was sitting there, the Blessed One said to him, “Māgaṇḍiya, the eye that finds pleasure in forms, that delights in forms, that rejoices in forms: That has been tamed, guarded, protected, & restrained by the Tathāgata, and he teaches the Dhamma for its restraint. Was it in reference to that that you said, ‘Gotama the contemplative is a destroyer of growth’?”

“It was precisely in reference to that, Master Gotama, that I said, ‘Gotama the contemplative is a destroyer of growth.’ Why is that? Because it has come down in our scripture.”

“Māgaṇḍiya, the ear that finds pleasure in sounds…

“The nose that finds pleasure in aromas…

“The tongue that finds pleasure in flavors…

“The body that finds pleasure in tactile sensations…

“The intellect that finds pleasure in ideas, that delights in ideas, that rejoices in ideas: That has been tamed, guarded, protected, & restrained by the Tathāgata, and he teaches the Dhamma for its restraint. Was it in reference to that that you said, ‘Gotama the contemplative is a destroyer of growth’?”

“It was precisely in reference to that, Master Gotama, that I said, ‘Gotama the contemplative is a destroyer of growth.’ Why is that? Because it has come down in our scripture.”

“What do you think, Māgaṇḍiya? There is the case where someone may have formerly enjoyed himself with forms cognizable via the eye: agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. But then — having known at a later time, as they have come to be, the origination, the passing away, the allure, the drawbacks, & the escape from those very same forms — he would dwell having abandoned craving for forms, having removed fever for forms, free from thirst, his mind inwardly at peace. What criticism would he deserve from you?”

“None, Master Gotama.”

“What do you think, Māgaṇḍiya? There is the case where someone may have formerly enjoyed himself with sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. But then — having known at a later time, as they have come to be, the origination, the passing away, the allure, the drawbacks, & the escape from those very same tactile sensations — he would dwell having abandoned craving for ideas, having removed fever for ideas, free from thirst, his mind inwardly at peace. What criticism would he deserve from you?”

“None, Master Gotama.”

“Before, Māgaṇḍiya, when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality: with forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; with sounds cognizable via the ear… with aromas cognizable via the nose… with flavors cognizable via the tongue… with tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire.

“I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season, I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from that palace.

“But having known at a later time — as they have come to be — the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities,[2] I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace.

“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, and I don’t envy them or delight there [in the sensualities]. Why is that? Because there is a delight apart from sensualities, apart from unskillful qualities, surpassing even heavenly bliss. Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

“Māgaṇḍiya, suppose that there was a rich householder or householder’s son of great wealth, great possessions, who went about endowed & provided with the five strings of sensuality: with forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; with sounds cognizable via the ear… with aromas cognizable via the nose… with flavors cognizable via the tongue… with tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. Having performed good conduct with the body, good conduct with speech, & good conduct with the intellect, he would — with the breakup of the body, after death — reappear in a good destination, a heavenly world, in the company of the devas of the Thirty-three. There, surrounded by a group of nymphs in the Nandana forest, he would go about, endowed & provided with the five strings of heavenly sensuality. He would see a householder or householder’s son going about, endowed & provided with the five strings of sensuality. What do you think, Māgaṇḍiya? Would that deva-son — surrounded by a group of nymphs in the Nandana forest, going about, endowed & provided with the five strings of heavenly sensuality — envy that householder or householder’s son’s five strings of human sensuality, or would he be seduced by those sensualities?”

“No, Master Gotama. Why is that? Because heavenly sensualities are more excellent than human sensualities, and more sublime.”

“In the same way, Māgaṇḍiya, before — when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality…

“But having known at a later time — as they have come to be — the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities, I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace.

“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, and I don’t envy them or delight there. Why is that? Because there is a delight apart from sensualities, apart from unskillful qualities, surpassing even heavenly bliss. Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

“Māgaṇḍiya, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. He would see another leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. What do you think, Māgaṇḍiya? Would that man envy that leper’s pit of glowing embers or his partaking of medicine?”

“No, Master Gotama. Why is that? Because when there is disease, there is a use for medicine. But when there is no disease, there is no use for medicine.”

“In the same way, Māgaṇḍiya, before — when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality…

“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, and I don’t envy them or delight there. Why is that? Because there is a delight apart from sensualities, apart from unskillful qualities, surpassing even heavenly bliss. Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

“Māgaṇḍiya, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. Then suppose two strong men, having seized hold of him by both arms, were to drag him to a pit of glowing embers. What do you think? Wouldn’t he twist his body this way & that?”

“Yes, Master Gotama. Why is that? Because the fire is painful to the touch, very hot & scorching.”

“But what do you think, Māgaṇḍiya? Is the fire painful to the touch, very hot & scorching, only now, or was it also that way before?”

“Both now & before is it painful to the touch, very hot & scorching, Master Gotama. It’s just that when the man was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, his faculties were impaired, which was why, even though the fire was actually painful to the touch, he had the skewed perception of ‘pleasant.’”

“In the same way, Māgaṇḍiya, sensualities in the past were painful to the touch, very hot & scorching; sensualities in the future will be painful to the touch, very hot & scorching; sensualities at present are painful to the touch, very hot & scorching; but when beings are not free from passion for sensualities — chewed up by sensual craving, burning with sensual fever — their faculties are impaired, which is why, even though sensualities are actually painful to the touch, they have the skewed perception of ‘pleasant.’

“Now, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. The more he cauterized his body over the pit of glowing embers, the more unclean, foul-smelling, & putrid the openings of his wounds would become, and yet he would feel a modicum of enjoyment & satisfaction because of the itchiness of his wounds. In the same way, beings not free from passion for sensualities — chewed up by sensual craving, burning with sensual fever — partake of sensualities. The more they partake of sensualities, the more their sensual craving increases and the more they burn with sensual fever, and yet they feel a modicum of enjoyment & satisfaction dependent on the five strings of sensuality.

“Now what do you think, Māgaṇḍiya? Have you ever seen or heard of a king or king’s minister — enjoying himself, provided & endowed with the five strings of sensuality, without abandoning sensual craving, without removing sensual fever — who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace?”

“No, Master Gotama.”

“Very good, Māgaṇḍiya. Neither have I ever seen or heard of a king or king’s minister — enjoying himself, provided & endowed with the five strings of sensuality, without abandoning sensual craving, without removing sensual fever — who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace. But whatever contemplatives or brahmans who have dwelt or will dwell or are dwelling free from thirst, their minds inwardly at peace, all have done so having realized — as it has come to be — the origination, the disappearance, the allure, the drawbacks, & the escape from sensuality, having abandoned sensual craving and removed sensual fever.”

Then at that moment the Blessed One exclaimed,

“Freedom from disease: the foremost good fortune.
Unbinding: the foremost ease.
The eightfold: the foremost of paths
going to the
deathless,
secure.”

When this was said, Māgaṇḍiya the wanderer said to the Blessed One, “It’s amazing, Master Gotama. It’s astounding, how this, too, is well-stated by Master Gotama: ‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ We have also heard this said by earlier wanderers in the lineage of our teachers: ‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ This agrees with that.”

“But as for what you have heard said by earlier wanderers in the lineage of your teachers, Māgaṇḍiya — ‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease’ — which freedom from disease is that, which unbinding?”

When this was said, Māgaṇḍiya the wanderer rubbed his own limbs with his hand. “This is that freedom from disease, Master Gotama,” he said. “This is that unbinding. For I am now free from disease, happy, and nothing afflicts me.”

“Māgaṇḍiya, it’s just as if there were a man blind from birth who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. He would hear a man with good eyesight saying, ‘How wonderful, good sirs, is a white cloth — beautiful, spotless, & clean.’ He would go in search of something white. Then another man would fool him with a grimy, oil-stained rag: ‘Here, my good man, is a white cloth — beautiful, spotless, & clean.’ The blind man would take it and put it on. Having put it on, gratified, he would exclaim words of gratification, ‘How wonderful, good sirs, is a white cloth — beautiful, spotless, & clean.’ Now, what do you think, Māgaṇḍiya? When that man blind from birth took the grimy, oil-stained rag and put it on; and, having put it on, gratified, exclaimed words of gratification, ‘How wonderful, good sirs, is a white cloth — beautiful, spotless, & clean’: Did he do so knowing & seeing, or out of faith in the man with good eyesight?”

“Of course, he did it not knowing & not seeing, Master Gotama, but out of faith in the man with good eyesight.”

“In the same way, Māgaṇḍiya, the wanderers of other sects are blind & eyeless. Without knowing freedom from disease, without seeing unbinding, they still speak this verse:

“Freedom from disease: the foremost good fortune.
Unbinding: the foremost ease.
This verse was stated by earlier worthy ones, rightly self-awakened:
“Freedom from disease: the foremost good fortune.
Unbinding: the foremost ease.
The eightfold: the foremost of paths
going to the
deathless,
secure.’

“But now it has gradually become a verse of run-of-the-mill people.

“This body, Māgaṇḍiya, is a disease, a cancer, an arrow, painful, an affliction. And yet you say, with reference to this body which is a disease, a cancer, an arrow, painful, an affliction: ‘This is that freedom from disease, Master Gotama. This is that unbinding,’ for you don’t have the noble vision with which you would know freedom from disease and see unbinding.”

“I’m convinced, Master Gotama, that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

“Māgaṇḍiya, it’s just as if there were a man blind from birth who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. His friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him, but in spite of the medicine his eyesight would not appear or grow clear. What do you think, Māgaṇḍiya? Would that doctor have nothing but his share of weariness & trouble?”

“Yes, Master Gotama.”

“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma — ‘This is that freedom from disease; this is that unbinding’ — and you on your part did not know freedom from disease or see unbinding, that would be wearisome for me; that would be troublesome for me.”

“I’m convinced, Master Gotama, that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

“Māgaṇḍiya, it’s just as if there were a man blind from birth who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. Now, suppose that a certain man were to take a grimy, oil-stained rag and fool him, saying, ‘Here, my good man, is a white cloth — beautiful, spotless, & clean.’ The blind man would take it and put it on.

“Then his friends, companions, & relatives would take him to a doctor. The doctor would concoct medicine for him: purges from above & purges from below, ointments & counter-ointments and treatments through the nose. And thanks to the medicine, his eyesight would appear & grow clear. Then together with the arising of his eyesight, he would abandon whatever passion & delight he felt for that grimy, oil-stained rag. And he would regard that man as an enemy & no friend at all, and think that he deserved to be killed. ‘My gosh, how long have I been fooled, cheated, & deceived by that man & his grimy, oil-stained rag! — “Here, my good man, is a white cloth — beautiful, spotless, & clean.”’

“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma — ‘This is that freedom from disease; this is that unbinding’ — and you on your part were to know that freedom from disease and see that unbinding, then together with the arising of your eyesight you would abandon whatever passion & delight you felt with regard for the five clinging-aggregates. And it would occur to you, ‘My gosh, how long have I been fooled, cheated, & deceived by this mind! For in clinging, it was just form that I was clinging to… it was just feeling… just perception… just fabrications… just consciousness that I was clinging to. From my clinging as a requisite condition comes becoming. From becoming as a requisite condition, birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of suffering & stress.’”

“I’m convinced, Master Gotama, that you can teach me the Dhamma in such a way that I might rise up from this seat cured of my blindness.”

“In that case, Māgaṇḍiya, associate with people of integrity. When you associate with people of integrity, you will hear the true Dhamma. When you hear the true Dhamma, you will practice the Dhamma in accordance with the Dhamma. When you practice the Dhamma in accordance with the Dhamma, you will know & see for yourself: ‘These things are diseases, cancers, arrows. And here is where diseases, cancers, & arrows cease without trace. From the cessation of my clinging comes the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress.”

When this was said, Māgaṇḍiya the wanderer said, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Let me obtain the going forth in Master Gotama’s presence! Let me obtain the acceptance!”

“Anyone, Māgaṇḍiya, who has previously belonged to another sect and who desires the going forth & acceptance in this Dhamma & Vinaya, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth & accept him into the monk’s state. But I know distinctions among individuals in this matter.”

“Master Gotama, if anyone who has previously belonged to another sect and desires the going forth & acceptance in this Dhamma & Vinaya must first undergo probation for four months; and if, at the end of four months, the monks feeling so moved, give him the going forth & accept him into the monk’s state; then I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth & accept me into the monk’s state.”

Then Māgaṇḍiya the wanderer received the going forth & the acceptance in the Blessed One’s presence. And not long after his acceptance — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Māgaṇḍiya became another one of the arahants.

1.The same town where the events recounted in DN 15, DN 22, and MN 10 took place.

2.“There are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.

The passion for his resolves is a man’s sensuality,
not the beautiful sensual pleasures
found in the world.
The passion for his resolves is a man’s sensuality.
The beauties remain as they are in the world,
while, in this regard,
the enlightened
subdue their desire. — AN 6:63

See also: MN 13; MN 14; MN 105; MN 125; SN 22:1; AN 3:39; AN 6:63; Sn 4:1; Dhp 203–204; Thig 13:5

1 : 59	Mahāsakuludāyi Sutta :: The Greater Discourse to Sakuludāyin
Why do the Buddha’s followers hold him in such high regard?

MN 77

Introduction

This sutta illustrates a principle set forth in DN 1: that run-of-the-mill people, when praising the Buddha, tend to speak only of minor matters, connected with virtue. They don’t really understand the higher reasons for giving the Buddha the praise he rightly deserves.

Sakuludāyin the wanderer, in conversation with the Buddha, here states that the Buddha is respected by his followers because he eats little; he is content with little in terms of food, clothing, and shelter; and he practices seclusion. The Buddha replies that he has students who eat less than he does; who are more ascetic than he is in terms of food, clothing, and shelter; and who practice seclusion more stringently than he does. If Sakuludāyin’s reasons were the only ones for which the Buddha’s followers respected him, these more stringent followers wouldn’t respect him at all.

The Buddha then goes on to explain five deeper reasons for which his followers respect him. The five fall into two sorts: qualities of his character, and his ability to teach them to master many skills, all the way to the total ending of suffering.

Because the Buddha in this sutta states that he does not follow the strict ascetic regimen that some of his students do, some people have interpreted this sutta as an implied criticism of those students and of ascetic regimens in general. This interpretation, however, takes the Buddha’s statements out of two contexts: their context within this sutta, and their context within his statements about ascetic regimens in other suttas.

In terms of this sutta, there is nothing in the Buddha’s words in this sutta to suggest that he is criticizing his stricter followers in any way. And in terms of his statements about asceticism in other suttas, it’s easy to see why. MN 101 contains a passage that is particularly relevant here.

“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

“In the same way, the monk notices this: ‘When I live according to my pleasure, unskillful qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.” — MN 101

This passage makes two points. The first is that some people find that they cannot indulge in certain pleasures without provoking unskillful qualities in the mind. In cases like that, they have to avoid those pleasure and practice with pain. This would be the legitimate reason for which the Buddha’s followers would follow a stricter ascetic regimen than the Buddha, and there would be no reason for him to criticize them for doing so.

The second point explains why the Buddha himself no longer adheres to an ascetic regimen: He has already achieved his goal, and so is in no danger of falling back, even when eating larger amounts of food; when making use of exquisite food, clothing, and shelter; and when living surrounded by students and visitors. He is like the fletcher who has succeeded in straightening the arrow and no longer has to heat it between two flames.

Rather than taking a categorical position that all asceticism is bad or all asceticism is good, the Buddha took an analytical approach to the issue:

“If, when an asceticism is pursued, unskillful qualities increase and skillful qualities decline, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful qualities decline and skillful qualities increase, then I tell you that that sort of asceticism is to be pursued.” — AN 10:94
“Headman, those who say, ‘Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life,’ are not saying what I have said, and they slander me with what is unfactual & untrue.…
“As for the ascetic living the rough life who afflicts & torments himself, who doesn’t attain a skilled state, and doesn’t realize a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on three grounds. On which three grounds can he be criticized? ‘He afflicts & torments himself’: This is the first ground on which he can be criticized. ‘He doesn’t attain a skilled state’: This is the second ground on which he can be criticized. ‘He doesn’t realize a superior human state, a truly noble distinction of knowledge & vision’: This is the third ground on which he can be criticized.…
“As for the ascetic living the rough life who afflicts & torments himself, who attains a skilled state, and who realizes a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on one ground and praised on two. On which one ground can he be criticized? ‘He afflicts & torments himself’: This is the one ground on which he can be criticized.… On which two grounds can he be praised? ‘He attains a skilled state’: This is the first ground on which he can be praised. ‘He realizes a superior human state, a truly noble distinction of knowledge & vision’: This is the second ground on which he can be praised.” — SN 42:12

The last example shows that ascetic practices, in and of themselves, are not necessarily contrary to the middle way. It is possible to follow them all the way to the noble attainments. And, as this sutta shows, only when you have followed the path to its culmination and attained the noble attainments can you fully appreciate how skilled a teacher the Buddha was.

* * *

I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. And on that occasion, many well-known wanderers were staying in the Peacocks’ Sanctuary — Annabhāra, Varatara, Sakuludāyin and many other well-known wanderers.

Then early in the morning, the Blessed One adjusted his under robe and — carrying his bowl & robes — went into Rājagaha for alms.207-b The thought occurred to him, “It’s still too early to go into Rājagaha for alms. What if I were to go to the Peacocks’ Sanctuary, the wanderers’ park, and to approach Sakuludāyin the wanderer?”

So the Blessed One went to the Peacocks’ Sanctuary, the wanderers’ park.

Now, on that occasion Sakuludāyin the wanderer was sitting with a large following of wanderers who were shouting, making a shrill racket, a great racket, engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Sakuludāyin the wanderer saw the Blessed One coming from afar, and on seeing him, hushed his following: “Be quiet, good sirs. Don’t make a sound! Here comes the contemplative Gotama. He is fond of quietude and speaks in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.”

So the wanderers fell silent.

Then the Blessed One approached Sakuludāyin the wanderer, who said to him, “Come, lord Blessed One. You are well-come, lord Blessed One. It has been long, lord Blessed One, since you arranged to come here. Have a seat, lord Blessed One. This seat is laid out.”

The Blessed One sat down on the seat laid out, while Sakuludāyin the wanderer, taking a lower seat, sat to one side. As he was sitting there, the Blessed One said to him, “For what topic of conversation are you sitting gathered together here, Udāyin? What is the topic of your conversation that has been interrupted midway?”

When this was said, Sakuludāyin the wanderer replied, “Never mind, lord, about the topic of conversation for which we are sitting gathered here. It won’t be difficult for the Blessed One to hear about that later. For the past few days a discussion has arisen among the many sects of contemplatives & brahmans gathered and sitting together in the debating hall; ‘What a gain for the people of Aṅga & Māgadha! What a great gain for the people of Aṅga & Māgadha, that these contemplatives & brahmans — the leaders of communities, the leaders of groups, well-known & prestigious founders of sects, highly regarded by people at large — have come to spend the Rains near Rājagaha!

“‘There’s this Pūraṇa Kassapa who is the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large. He has come to spend the Rains near Rājagaha. There’s this Makkhali Gosāla… this Ajita Kesakambalin… this Pakudha Kaccāyana… this Sañjaya Velaṭṭhaputta… this Nigaṇṭha Nāṭaputta who is the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large. He, too, has come to spend the Rains near Rājagaha.205

“‘And then there’s this Gotama the contemplative who is the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large. He, too, has come to spend the Rains near Rājagaha.

“‘Now, among these venerable contemplatives & brahmans, who is honored, respected, revered, & worshiped by his disciples? And how, honoring & respecting him, do his disciples remain in dependence on him?’

“Then some said this, ‘This Pūraṇa Kassapa — the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large — is not honored, respected, revered, or worshiped by his disciples. And they don’t, honoring & respecting him, remain in dependence on him. Once, when Pūraṇa Kassapa was teaching his doctrine to a following of more than one hundred, one of his disciples called out, “Sirs, don’t ask Pūraṇa Kassapa about that matter. He doesn’t know it. We know it. Ask us about that matter. We, sirs, will explain it for you.” Pūraṇa Kassapa didn’t get his way, even though he waved his arms & cried, “Be quiet, sirs. Don’t make a sound, sirs. They’re not asking you about that. They’re asking us about that. I will explain about that.” And many of his disciples left him after refuting his doctrine: “You don’t understand this doctrine & discipline. I understand this doctrine & discipline. How could you understand this doctrine & discipline? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!”

“‘Thus this Pūraṇa Kassapa — the leader of a community, the leader of a group, the teacher of a group, a well-known & prestigious founder of a sect, highly regarded by people at large — is not honored, respected, revered, or worshiped by his disciples. They don’t, honoring & respecting him, remain in dependence on him. And he is scorned with rightful scorn.’

[Similarly with Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Velaṭṭhaputta, & Nigaṇṭha Nāṭaputta.]

“Then some said this, ‘This Gotama the contemplative is honored, respected, revered, & worshiped by his disciples. And his disciples, honoring & respecting him, remain in dependence on him. Once, Gotama the contemplative was teaching the Dhamma to an assembly of many hundreds. There one of his disciples cleared his throat, upon which one of his fellows in the holy life nudged him with his knee: “Be quiet, venerable sir. Don’t make a sound. Our Teacher, the Blessed One, is teaching the Dhamma.” On any occasion when Gotama the contemplative is teaching the Dhamma to an assembly of many hundreds, there is no sound of coughing or throat-clearing among his disciples. Instead, that great crowd of people is standing by in expectancy: “We will hear the Dhamma the Blessed One will teach.” Just as if a man at a crossroads were to press out pure honey, and a great crowd of people would be standing by in expectancy, in the same way, on any occasion when Gotama the contemplative is teaching the Dhamma to an assembly of many hundreds, there is no sound of coughing or throat-clearing among his disciples. Instead, that great crowd of people is standing by in expectancy: “We will hear the Dhamma the Blessed One will teach.”

“‘And those of Gotama the contemplative’s disciples who, having fallen out with their fellows in the holy life, disavow the training and return to the lower life, even they speak in praise of their Teacher, in praise of the Dhamma, in praise of the Saṅgha. They blame themselves, and not others, (saying,) “We were unfortunate and without merit, in that even though we went forth into such a well-taught Dhamma & Vinaya, we were unable to follow the holy life, complete and perfect, throughout life.” Becoming monastery attendants or lay followers, they undertake and observe the five training rules. In this way, Gotama the contemplative is honored, respected, revered, & worshiped by his disciples. And his disciples, honoring & respecting him, remain in dependence on him.’”

“But, Udāyin, how many qualities do you see in me for which my disciples honor, respect, revere, & worship me and — honoring & respecting me — remain in dependence on me?”

“Lord, I see five qualities in the Blessed One for which his disciples honor, respect, revere, & worship him and — honoring & respecting him — remain in dependence on him. Which five? The Blessed One, lord, eats little and speaks in praise of eating little. The fact that the Blessed One eats little and speaks in praise of eating little: This is the first quality I see in the Blessed One for which his disciples honor, respect, revere, & worship him and — honoring & respecting him — remain in dependence on him.

“Further, the Blessed One is content with any old robe cloth at all and speaks in praise of being content with any old robe cloth at all…

“Further, the Blessed One is content with any old almsfood at all and speaks in praise of being content with any old almsfood at all…

“Further, the Blessed One is content with any old lodging at all and speaks in praise of being content with any old lodging at all…[3]

“Further, the Blessed One is secluded and speaks in praise of being secluded. The fact that the Blessed One is secluded and speaks in praise of being secluded: This is the fifth quality I see in the Blessed One for which his disciples honor, respect, revere, & worship him and — honoring & respecting him — remain in dependence on him.

These are the five qualities I see in the Blessed One for which his disciples honor, respect, revere, & worship him and — honoring & respecting him — remain in dependence on him.”

“But, Udāyin, if my disciples honored, respected, revered, & worshiped me, and — honoring & respecting me — remained in dependence on me, (thinking,) ‘The Blessed One eats little and speaks in praise of eating little’: There are disciples of mine who eat a cupful or half a cupful of food, a bamboo-fruit or half a bamboo-fruit (amount) of food (a day). Yet I sometimes eat as much as this bowlful of food or more. So if my disciples honored… me, (thinking,) ‘The Blessed One eats little and speaks in praise of eating little,’ then those disciples of mine who eat a cupful or half a cupful of food, a bamboo-fruit or half a bamboo-fruit (amount) of food (a day) wouldn’t honor, respect, revere, or worship me or — honoring & respecting me — remain in dependence on me.

“If my disciples honored… me, (thinking,) ‘The Blessed One is content with any old robe cloth at all and speaks in praise of being content with any old robe cloth at all’: There are disciples of mine who wear rag-robes & coarse robes. They — gathering cloth scraps from a charnel ground, a rubbish heap, or a shop, and making them into patched-together robes — wear them. Yet I sometimes wear robes given by householders, so fine that the hair of a bottle gourd plant is coarse in comparison. So if my disciples honored… me, (thinking,) ‘The Blessed One is content with any old robe cloth at all and speaks in praise of being content with any old robe cloth at all,’ then those disciples of mine who wear rag-robes & coarse robes wouldn’t honor, respect, revere, or worship me or — honoring & respecting me — remain in dependence on me.

“If my disciples honored… me, (thinking,) ‘The Blessed One is content with any old almsfood at all and speaks in praise of being content with any old almsfood at all’: There are disciples of mine who are almsgoers, who go on unbroken almsround [not skipping over households], who delight in the practice of taking what is to be thrown away. When going among houses, they will not consent even to sitting down when invited. Yet I sometimes eat invitational meals of select rice & wheat with many curries & sauces. So if my disciples honored… me, (thinking,) ‘The Blessed One is content with any old almsfood at all and speaks in praise of being content with any old almsfood at all,’ then those disciples of mine who are almsgoers, who go on unbroken almsround, who delight in the practice of taking what is to be thrown away, who — when going among houses, they will not consent even to sitting down when invited — wouldn’t honor, respect, revere, or worship me or— honoring & respecting me — remain in dependence on me.

“If my disciples honored… me, (thinking,) ‘The Blessed One is content with any old lodging at all and speaks in praise of being content with any old lodging at all’: There are disciples of mine who live at the roots of trees or in the open air. For eight months (of the dry season) they don’t rest under a roof. Yet I sometimes live in dwellings with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. So if my disciples honored… me, (thinking,) ‘The Blessed One is content with any old lodging at all and speaks in praise of being content with any old lodging at all,’ then those disciples of mine who live at the roots of trees or in the open air, who — for eight months don’t rest under a roof — wouldn’t honor, respect, revere, or worship me or — honoring & respecting me — remain in dependence on me.

“If my disciples honored, respected, revered, & worshiped me, and — honoring & respecting me — remained in dependence on me, (thinking,) ‘The Blessed One is secluded and speaks in praise of being secluded’: There are disciples of mine who are wilderness dwellers, who live, having plunged into remote dwelling spots, in wild forest thickets. Only once every half-month do they enter into the midst of the Saṅgha for the Pāṭimokkha recitation. Yet I sometimes live surrounded by monks & nuns, male lay followers & female lay followers, kings & kings ministers, sectarians & sectarians’ disciples. So if my disciples honored, respected, revered, & worshiped me, and — honoring & respecting me — remained in dependence on me, (thinking,) ‘The Blessed One is secluded and speaks in praise of being secluded,’ then those disciples of mine who are wilderness dwellers, who live, having plunged into remote dwelling spots, in wild forest thickets, and who only once every half-month enter into the midst of the Saṅgha for the Pāṭimokkha recitation, wouldn’t honor, respect, revere, or worship me or — honoring & respecting me — remain in dependence on me.

“There are, Udāyin, five other qualities for which my disciples honor, respect, revere, & worship me and — honoring & respecting me — remain in dependence on me. Which five?

“There is the case where my disciples esteem me for my heightened virtue, (thinking,) ‘Gotama the contemplative is virtuous, endowed with the foremost aggregate of virtue.’ This is the first quality for which my disciples honor, respect, revere, & worship me and — honoring & respecting me — remain in dependence on me.

“Further, there is the case where my disciples esteem me for my exceeding knowledge & vision, (thinking,) ‘Only when knowing does Gotama the contemplative say, “I know.” Only when seeing does he say, “I see.” It’s through direct knowledge that he teaches the Dhamma, not without direct knowledge. It’s with a cause that he teaches the Dhamma, not without a cause. It’s with marvels that he teaches the Dhamma, not without marvels.’[4] This is the second quality…

“Further, there is the case where my disciples esteem me for my heightened discernment, (thinking,) ‘Gotama the contemplative is discerning, endowed with the foremost aggregate of discernment.’ It’s impossible that he wouldn’t foresee the future consequences of a doctrine, or that he wouldn’t refute an existing opposing doctrine, having well-refuted it in line with the Dhamma.’ What do you think, Udāyin? Would my disciples — thus knowing, thus seeing — interrupt me in mid-sentence?”

“No, lord.”

“It’s not the case that I expect instruction from my disciples. Invariably, they expect instruction from me.” This is the third quality…

“Further, when my disciples have met with suffering & stress, are beset with suffering & stress and overcome with suffering & stress, they — having approached me — ask about the noble truth of suffering. I, being asked, explain the noble truth of suffering and I satisfy their minds with my answer. They ask me about the noble truth of the origination of suffering … the noble truth of the cessation of suffering … the noble truth of the path of practice leading to the cessation of suffering. I, being asked, explain the noble truth of the path of practice leading to the cessation of suffering and I satisfy their minds with my answer. This is the fourth quality…

The Four Establishings of Mindfulness

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four establishings of mindfulness: There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.[5] And there many of my disciples remain, having attained the perfection[6] & culmination of direct knowledge.

The Four Right Exertions

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four right exertions: There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen. He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Four Bases of Power

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four bases of power: There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence… the base of power endowed with concentration founded on intent… the base of power endowed with concentration founded on discrimination & the fabrications of exertion.[7] And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Five Faculties

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the five faculties: There is the case where a monk develops the faculty of conviction going to stilling, going to self-awakening. He develops the faculty of persistence… the faculty of mindfulness… the faculty of concentration… the faculty of discernment going to stilling, going to self-awakening.[8] And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Five Strengths

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the five strengths: There is the case where a monk develops the strength of conviction going to stilling, going to self-awakening. He develops the strength of persistence… the strength of mindfulness… the strength of concentration… the strength of discernment going to stilling, going to self-awakening. And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Seven Factors for Awakening

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the seven factors for awakening: There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.[9] And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Noble Eightfold Path

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the noble eightfold path: There is the case where a monk develops right view, he develops right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration.[10] And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Eight Emancipations

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the eight emancipations:

“Possessed of form, one sees forms: This is the first emancipation.

“Not percipient of form internally, one sees forms externally: This is the second emancipation.

“One is intent only on the beautiful: This is the third emancipation.

“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ one enters and remains in the dimension of the infinitude of space: This is the fourth emancipation.

“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters and remains in the dimension of the infinitude of consciousness: This is the fifth emancipation.

“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters and remains in the dimension of nothingness: This is the sixth emancipation.

“With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception: This is the seventh emancipation.

“With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception & feeling: This is the eighth emancipation.

“And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Eight Dimensions of Mastery

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the eight dimensions of (mental) mastery:

“One percipient of form internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ This is the first dimension of (mental) mastery.

“One percipient of form internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ This is the second dimension of (mental) mastery.

“One percipient of the formless internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ This is the third dimension of (mental) mastery.

“One percipient of the formless internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ This is the fourth dimension of (mental) mastery.

“One percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Vārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow, in the same way, one percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Mastering them, he is percipient of ‘I know; I see.’ This is the fifth dimension of (mental) mastery.

“One percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Just as a kaṇṇikāra-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Vārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow, in the same way, one percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Mastering them, he is percipient of ‘I know; I see.’ This is the sixth dimension of (mental) mastery.

“One percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Just as a bandha-jīvaka-flower is red, red in its color, red in its features, red in its glow, or just as Vārāṇasī muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow, in the same way, one percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Mastering them, he is percipient of ‘I know; I see.’ This is the seventh dimension of (mental) mastery.

“One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, in the same way, one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of ‘I know; I see.’ This is the eighth dimension of (mental) mastery.[11]

“And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Ten Totality-dimensions

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the ten totality-dimensions: One perceives the earth-totality [kasiṇa] above, below, all-around: non-dual [advayaṁ], immeasurable. One perceives the water-totality… the fire-totality… the wind-totality… the blue-totality… the yellow-totality… the red-totality… the white-totality… the space-totality… the consciousness-totality above, below, all-around: non-dual, immeasurable.[12] And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Four Jhānas

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they develop the four jhānas:[13 There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of seclusion. Just as if a dexterous bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; in the same way, the monk permeates… this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born of seclusion.

“Then, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. He permeates & pervades, suffuses & fills this very body with the rapture & pleasure born of concentration. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again,[14] so that the cool fount of water welling up from within the lake would permeate & pervade, suffuse & fill it with cool waters, there being no part of the lake unpervaded by the cool waters; in the same way, the monk permeates… this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration.

“And then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ He permeates & pervades, suffuses & fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated & pervaded, suffused & filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates… this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture.

“And then, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; in the same way, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.

“And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Insight Knowledge

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they discern, ‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion. And this consciousness of mine is supported here and bound up here.’ Just as if there were a beautiful beryl gem of the purest water — eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects; and this, going through the middle of it, is a blue, yellow, red, white, or brown thread.’ In the same way, I have pointed out to my disciples the path of practice, practicing in line with which they discern, ‘This body of mine is endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution, & dispersion. And this consciousness of mine is supported here and bound up here.’ And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Mind-made Body

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they create from this body another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath: The thought would occur to him, ‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Or as if a man were to draw a sword from its scabbard: The thought would occur to him, ‘This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Or as if a man were to pull a snake out from its slough: The thought would occur to him, ‘This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.’ In the same way, I have pointed out to my disciples the path of practice, practicing in line with which they create from this body another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Supranormal Powers

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they wield manifold supranormal powers. Having been one they become many; having been many they become one. They appear. They vanish. They go unimpeded through walls, ramparts, & mountains as if through space. They dive in and out of the earth as if it were water. They walk on water without sinking as if it were dry land. Sitting cross-legged, they fly through the air like a winged bird. With their hand they touch & stroke even the sun & moon, so mighty & powerful. They exercise influence with their body even as far as the Brahmā worlds. Just as a dexterous potter or his apprentice could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a dexterous ivory-carver or his apprentice could craft from well-prepared ivory any kind of ivory-work he likes, or as a dexterous goldsmith or his apprentice could craft from well-prepared gold any kind of gold article he likes; in the same way, I have pointed out to my disciples the path of practice, practicing in line with which they wield manifold supranormal powers. Having been one they become many; having been many they become one.… They exercise influence with their body even as far as the Brahmā worlds. And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Clairaudience

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they hear — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far. Just as a strong conch-blower would, with next-to-no difficulty, alert the four quarters; in the same way, I have pointed out to my disciples the path of practice, practicing in line with which they hear — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far. And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Mind Reading

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they discern the awareness of other beings, other individuals, having encompassed it with their own awareness. They discern a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ They discern a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ They discern a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ They discern a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ They discern an enlarged[15] mind as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ They discern a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ They discern a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ They discern a released[16] mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ Just as if a young woman — or man — fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not; in the same way, I have pointed out to my disciples the path of practice, practicing in line with which they discern the awareness of other beings, other individuals, having encompassed it with their own awareness. They discern a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion’ … a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

Recollection of Past Lives

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they recollect their manifold past lives: i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus they recollect their manifold past lives in their modes & details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, ‘I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.’ In the same way, I have pointed out to my disciples the path of practice, practicing in line with which they recollect their manifold past lives: i.e., one birth, two births… Thus they recollect their manifold past lives in their modes & details. And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Passing Away & Re-appearance of Beings

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they see — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and they discern how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — they see beings passing away & re-appearing, and they discern how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. Just as if there were two houses with doors, and a man with good eyesight, standing between them, would see people entering the houses and coming out and walking to & fro; in the same way, I have pointed out to my disciples the path of practice, practicing in line with which they see — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and they discern how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma… And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

The Ending of Effluents

“Further, I have pointed out to my disciples the path of practice, practicing in line with which they — through the ending of the effluents[17] — enter & remain in the effluent-free awareness-release & discernment-release, having directly known & realized them for themselves right in the here & now. Just as if there were a pool of water in a mountain glen—clear, limpid, & unsullied — where a man with good eyesight standing on the bank could see shells, gravel, & pebbles, and also shoals of fish swimming about & resting, and it would occur to him, ‘This pool of water is clear, limpid, & unsullied. Here are these shells, gravel, & pebbles, and also these shoals of fish swimming about & resting.’ In the same way, I have pointed out to my disciples the path of practice, practicing in line with which they — through the ending of the effluents — enter & remain in the effluent-free awareness-release & discernment-release, having directly known & realized them for themselves right in the here & now. And there many of my disciples remain, having attained the perfection & culmination of direct knowledge.

“This is the fifth quality for which my disciples honor, respect, revere, & worship me and — honoring & respecting me — remain in dependence on me.

“These, Udāyin, are the five qualities for which my disciples honor, respect, revere, & worship me and — honoring & respecting me — remain in dependence on me.”

That is what the Blessed One said. Gratified, Sakuludāyin the wanderer delighted in the Blessed One’s words.

1.According to the protocols given in Cv VIII, a monk leaving a monastery in the wilderness with the purpose of going for alms would wear just his under robe, while carrying his upper and outer robes folded over his shoulder or upper back. On approaching an inhabited area he would stop and make sure that his under robe was neatly arranged: covering the area from above his navel to below his knees, and hanging down evenly in front and behind. Then he would put on his upper and outer robe, arranged so that the upper robe was a lining for the outer robe. If he was wearing sandals, he would take them off and place them in a small cloth bag. Only then would he enter the inhabited area for alms.

2.The doctrines of these teachers can be found in DN 2.

3.These three areas of contentment are three of the traditions of the noble ones, explained in AN 4:28.

4.DN 11 explains instruction using the “marvel of pointing out” in these terms: “There is the case where a monk gives instruction in this way: ‘Direct your thought in this way; don’t direct it in that. Attend to things in this way; don’t attend to them in that. Let go of this, enter and remain in that.” This apparently means that the Buddha was able to see what was happening in his listeners’ minds, and to tell them directly what to do with skillful and unskillful mental qualities as they arose.

5.The seven sets of teachings beginning with the four establishings of mindfulness and ending with the noble eightfold path are collectively known as the bodhi-pakkhiya-dhamma, the wings to awakening. In DN 16 and other suttas, the Buddha identified them as the most important teachings to know to maintain the harmony and long life of his Dhamma. See The Wings to Awakening. For more detail on the establishings of mindfulness, see DN 22 and SN 47:40.

6.The word “perfection” (pārami) appears in only three suttas in the four main nikāyas: MN 111, AN 5:11, and here. In all three of those contexts, it simply means the full development of a skillful quality, and does not refer specifically to any of the ten qualities that were later included in the standard list of perfections.

7.For more detail on the bases of power, see SN 51:20 and Bases for Success.

8.For more detail on the five faculties, see SN 48:10 and The Five Faculties.

9.For more detail on the factors for awakening, see SN 46:51–52, MN 118, and Factors for Awakening.

10.For more detail on the noble eightfold path, see SN 45:8 and On the Path.

11.AN 10:29 adds that the last of these forms of mastery is the most sublime among them, but that even in beings percipient in this way, there is still aberration and change.

12.AN 10:29 adds that the consciousness-totality is the most sublime among these forms of non-dual perception, but that even in beings percipient in this way, there is still aberration and change. For an example of how the earth-totality might be used as a concentration exercise, see MN 121.

13.The list of topics from here to the end of the sutta follows the discussion in DN 2, with three exceptions: (a) The simile for clairaudience is different. (b) The simile for the ability to see beings passing away and being reborn is also different. (c) The discussion for the ending of the effluents here, unlike the discussion in DN 2, makes no mention of the four noble truths, even though the simile used for this knowledge is the same as in DN 2.

14.Reading, Devo ca kālena kālaṁ sammādhāraṁ anuppaveccheyya, with the Thai edition.

15.Mahaggataṁ. This term is used, together with “immeasurable / unlimited,” in the standard description of the awareness generated in the practice of the brahmavihāras (SN 42:8). According to Ven. Anuruddha in MN 127, however, an enlarged mind is not immeasurable. Its range of awareness is larger than the body but still measurable, ranging in distance from the shade of a tree to the earth bounded by the ocean.

16.On the various levels of release, see DN 15, MN 43, and AN 9:43–45.

17.The effluents (āsava) are three: the effluent of sensuality, the effluent of becoming, and effluent of ignorance. They are so called because they “flow out” of the mind and defile it.

See also: DN 1; MN 12; AN 3:126; AN 10:69

1 : 60	Samaṇa-Muṇḍika Sutta :: Muṇḍika the Contemplative
The highest attainment is not simply the abandoning of unskillful actions and a reversion to childlike harmlessness. It requires first developing skillful habits and skillful resolves, and then letting them go

MN 78

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now on that occasion Uggāhamāna, a follower of Muṇḍika the contemplative,[1] together with a large following of about 500 wanderers, had taken up residence in the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā. Then Pañcakaṅga the carpenter left Sāvatthī in the middle of the day to see the Blessed One, but the thought occurred to him, “Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the mind-developing monks, for they too are in seclusion. Why don’t I go to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā to see Uggāhamāna, a follower of Muṇḍika the contemplative?” So he headed to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā.

Now on that occasion Uggāhamāna was sitting with his large following of wanderers, all making a great noise & racket, discussing many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not. Then Uggāhamāna saw Pañcakaṅga the carpenter coming from afar, and on seeing him, hushed his following: “Be quiet, good sirs. Don’t make any noise. Here comes Pañcakaṅga the carpenter, a disciple of Gotama the contemplative. He is one of those disciples of Gotama the contemplative, clad in white, who lives in Sāvatthī. These people are fond of quietude, trained in quietude, and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” So the wanderers fell silent.

Then Pañcakaṅga went to Uggāhamāna and, on arrival, greeted him courteously. After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there, Uggāhamāna said to him, “I describe an individual endowed with four qualities as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Which four? There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood. An individual endowed with these four qualities I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”

Then Pañcakaṅga neither delighted in Uggāhamāna’s words nor did he scorn them. Expressing neither delight nor scorn, he got up from his seat & left, thinking, “I will learn the meaning of this statement in the Blessed One’s presence.”

Then he went to the Blessed One and, on arrival, after bowing down to him, sat to one side. As he was sitting there, he told the Blessed One the entire conversation he had had with Uggāhamāna.

When this was said, the Blessed One said to Pañcakaṅga: “In that case, carpenter, then according to Uggāhamāna’s words a stupid baby boy, lying on its back, is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. For even the thought ‘body’ does not occur to a stupid baby boy lying on its back, so from where would it do any evil action with its body, aside from a little kicking? Even the thought ‘speech’ does not occur to it, so from where would it speak any evil speech, aside from a little crying? Even the thought ‘resolve’ does not occur to it, so from where would it resolve on any evil resolve, aside from a little bad temper? Even the thought ‘livelihood’ does not occur to it, so from where would it maintain itself with any evil means of livelihood, aside from its mother’s milk? So, according to Uggāhamāna’s words, a stupid baby boy, lying on its back is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

“If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Rather, he stands on the same level as a stupid baby boy lying on its back. Which four? There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood. If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Rather, he stands on the same level as a stupid baby boy lying on its back.

“An individual endowed with ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. With regard to that point, one should know that ‘These are unskillful habits,’ I say. With regard to that point, one should know that ‘That is the cause of unskillful habits’ … ‘Here unskillful habits cease without trace’ … ‘This sort of practice is the practice leading to the cessation of unskillful habits,’ I say.

“With regard to that point, one should know that ‘These are skillful habits’ … ‘That is the cause of skillful habits’ … ‘Here skillful habits cease without trace’ … ‘This sort of practice is the practice leading to the cessation of skillful habits,’ I say.

“With regard to that point, one should know that ‘These are unskillful resolves’ … ‘That is the cause of unskillful resolves’ … ‘Here unskillful resolves cease without trace’ … ‘This sort of practice is the practice leading to the cessation of unskillful resolves’ I say.

“With regard to that point, one should know that ‘These are skillful resolves’ … ‘That is the cause of skillful resolves’ … ‘Here skillful resolves cease without trace’ … ‘This sort of practice is the practice leading to the cessation of skillful resolves,’ I say.

“Now what are unskillful habits? Unskillful bodily actions, unskillful verbal actions, evil means of livelihood. These are called unskillful habits. What is the cause of unskillful habits? Their cause is stated, and they are said to be mind-caused. Which mind? — for the mind has many modes & permutations. Any mind with passion, aversion or delusion: That is the cause of unskillful habits. Now where do unskillful habits cease without trace? Their cessation has been stated: There is the case where a monk abandons wrong bodily conduct & develops right bodily conduct, abandons wrong verbal conduct & develops right verbal conduct, abandons wrong livelihood & maintains his life with right livelihood. This is where unskillful habits cease without trace. And what sort of practice is the practice leading to the cessation of unskillful habits? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the maintenance, non-confusion, increase, plenitude, development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of unskillful habits.

“And what are skillful habits? Skillful bodily actions, skillful verbal actions, purity of livelihood. These are called skillful habits. What is the cause of skillful habits? Their cause, too, has been stated, and they are said to be mind-caused. Which mind? — for the mind has many modes & permutations. Any mind without passion, without aversion, without delusion: That is the cause of skillful habits. Now where do skillful habits cease without trace? Their cessation, too, has been stated: There is the case where a monk is virtuous, but not fashioned of virtue.[2] He discerns, as it has come to be, the awareness-release & discernment-release where his skillful habits cease without trace. And what sort of practice is the practice leading to the cessation of skillful habits? There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the… development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of skillful habits.

“And what are unskillful resolves? Being resolved on sensuality, on ill will, on harmfulness. These are called unskillful resolves. What is the cause of unskillful resolves? Their cause, too, has been stated, and they are said to be perception-caused. Which perception? — for perception has many modes & permutations. Any sensuality-perception, ill will-perception or harmfulness-perception: That is the cause of unskillful resolves. Now where do unskillful resolves cease without trace? Their cessation, too, has been stated: There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is where unskillful resolves cease without trace. And what sort of practice is the practice leading to the cessation of unskillful resolves? There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the… development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of unskillful resolves.

“And what are skillful resolves? Being resolved on renunciation [freedom from sensuality], on non-ill will, on harmlessness. These are called skillful resolves. What is the cause of skillful resolves? Their cause, too, has been stated, and they are said to be perception-caused. Which perception? — for perception has many modes & permutations. Any renunciation-perception, non-ill will-perception or harmlessness-perception: That is the cause of skillful resolves. Now where do skillful resolves cease without trace? Their cessation, too, has been stated: There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. This is where skillful resolves cease without trace. And what sort of practice is the practice leading to the cessation of skillful resolves? There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… (and) for the… development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of skillful resolves.

“Now, an individual endowed with which ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments? One endowed with the right view of one beyond training, the right resolve of one beyond training, the right speech… the right action… the right livelihood… the right effort… the right mindfulness… the right concentration… the right knowledge… the right release of one beyond training. An individual endowed with these ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”

That is what the Blessed One said. Gratified, Pañcakaṅga the carpenter delighted in the Blessed One’s words.

1.This can also mean “the shaven-headed contemplative,” in which case Uggāhamāna might have belonged to one of the Jain sects.

2.The Pali here is: no ca sīla-mayo. According to the Commentary, this means that he does not regard virtue as the consummation of the path. It may also mean that he does not define himself by his virtue. This term is apparently related to the state called atammayatā, or non-fashioning. On this topic, see The Wings to awakening, especially the introduction to section II/B and passage §179.

See also: MN 101; MN 113; MN 117; MN 152

1 : 61	Raṭṭhapāla Sutta :: About Raṭṭhapāla
The story of the monk whom the Buddha praised as foremost among his disciples in going forth through faith. The first part deals with his parents’ opposition to his ordaining, and their attempts to lure him back to the lay life after he was ordained. In the second part, he explains to a king what inspired him to go forth in the first place

MN 82

I have heard that on one occasion the Blessed One, on a wandering tour among the Kurus with a large Saṅgha of monks, arrived at Thullakoṭṭhita, a town of the Kurus. The brahmans & householders of Thullakoṭṭhita heard it said, “Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known — having realized it through direct knowledge — this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It’s good to see such a worthy one.’”

So the brahmans & householders of Thullakoṭṭhita went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence. As they were sitting there, the Blessed One instructed, urged, roused, and encouraged them with a talk on Dhamma.

Now at that time a clansman named Raṭṭhapāla, the son of the leading clan in that same Thullakoṭṭhita, was sitting in that assembly. The thought occurred to him, “As I understand the Dhamma taught by the Blessed One, it’s not easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?”

Then the brahmans & householders of Thullakoṭṭhita, having been instructed, urged, roused, & encouraged by the Blessed One’s talk on Dhamma, delighted & rejoiced in his words. Rising from their seats, bowing down to him, they left, keeping him on their right.

Then Raṭṭhapāla, not long after the brahmans & householders of Thullakoṭṭhita had left, approached the Blessed One and, on arrival, said to him, “As I understand the Dhamma taught by the Blessed One, it’s not easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. Lord, I want — having shaved off my hair & beard and putting on the ochre robe — to go forth from the household life into homelessness. May I receive the going-forth in the Blessed One’s presence? May I receive acceptance?”

“Do you have your parents’ permission, Raṭṭhapāla, to go forth from the household life into homelessness?”

“No, lord, I haven’t.”

“Raṭṭhapāla, Tathāgatas do not give the going-forth to anyone who doesn’t have his parents’ permission.”

“Lord, I will do what needs to be done so that my parents will give their permission for me to go forth from the household life into homelessness.”

Then Raṭṭhapāla, rising from his seat, bowing down to the Blessed One and keeping him on his right, went to his parents and said, “Mom, Dad, as I understand the Dhamma taught by the Blessed One, it’s not easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. I want — having shaved off my hair & beard and putting on the ochre robe — to go forth from the household life into homelessness. Please give me your permission to go forth from the household life into homelessness.”

When this was said, Raṭṭhapāla’s parents said to him, “Raṭṭhapāla, dear, you are our only son, dear & beloved, raised in comfort, brought up in comfort. You know nothing of suffering. Eat, drink, & enjoy yourself. While eating, drinking, & looking after yourself, you may enjoy yourself by indulging in sensual pleasures & making merit. We don’t give our permission for you to go forth from the household life into homelessness.[1] Even with your death we would not want to be separated from you, so how could we — while you’re alive — give our permission for you to go forth from the household life into homelessness?”

A second time… A third time, Raṭṭhapāla said to his parents, “Mom, Dad, as I understand the Dhamma taught by the Blessed One, it’s not easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. I want — having shaved off my hair & beard and putting on the ochre robe — to go forth from the household life into homelessness. Please give me your permission to go forth from the household life into homelessness.”

A third time, Raṭṭhapāla’s parents said to him, “Raṭṭhapāla, dear, you are our only son, dear & beloved, raised in comfort, brought up in comfort. You know nothing of suffering. Eat, drink, & enjoy yourself. While eating, drinking, & looking after yourself, you may enjoy yourself by indulging in sensual pleasures & making merit. We don’t give our permission for you to go forth from the household life into homelessness. Even with your death we would not want to be separated from you, so how could we — while you’re alive — give our permission for you to go forth from the household life into homelessness?”

Then Raṭṭhapāla, not getting his parents’ permission to go forth from the household life into homelessness, lay down right there on the bare floor, (saying,) “Here will be my death or my going-forth.” And he went without food for one day… two days… three days, four… five… six days. He went without food for seven days.[2]

His parents said to him, “Raṭṭhapāla, dear, you are our only son, dear & beloved, raised in comfort, brought up in comfort. You know nothing of suffering. Get up, dear. Eat, drink, & enjoy yourself. While eating, drinking, & looking after yourself, you may enjoy yourself by indulging in sensual pleasures & making merit. We don’t give our permission for you to go forth from the household life into homelessness. Even with your death we would not want to be separated from you, so how could we — while you’re alive — give our permission for you to go forth from the household life into homelessness?”

When this was said, Raṭṭhapāla remained silent.

A second time… A third time, Raṭṭhapāla’s parents said to him, “Raṭṭhapāla, dear, you are our only son, dear & beloved, raised in comfort, brought up in comfort. You know nothing of suffering. Get up, dear. Eat, drink, & enjoy yourself. While eating, drinking, & looking after yourself, you may enjoy yourself by indulging in sensual pleasures & making merit. We don’t give our permission for you to go forth from the household life into homelessness. Even with your death we would not want to be separated from you, so how could we — while you’re alive — give our permission for you to go forth from the household life into homelessness?”

A third time, Raṭṭhapāla remained silent.

Then Raṭṭhapāla’s parents went to his friends and said to them, “My dears, Raṭṭhapāla has lain down on the bare floor, (saying,) ’Here will be my death or my going-forth.’ Please, dears, go to Raṭṭhapāla and say to him, ‘Friend Raṭṭhapāla, you are your parents’ only son… Get up, friend Raṭṭhapāla. Eat, drink, & enjoy yourself… How could your parents — while you’re alive — give their permission for you to go forth from the household life into homelessness?’”[3

So Raṭṭhapāla’s friends went to Raṭṭhapāla and, on arrival, said to him, “Friend Raṭṭhapāla, you are your parents’ only son… Get up, friend Raṭṭhapāla. Eat, drink, & enjoy yourself… How could your parents — while you’re alive — give their permission for you to go forth from the household life into homelessness?”

When this was said, Raṭṭhapāla remained silent.

A second time… A third time, his friends said to him, “Friend Raṭṭhapāla, you are your parents’ only son… Get up, friend Raṭṭhapāla. Eat, drink, & enjoy yourself… How could your parents — while you’re alive — give their permission for you to go forth from the household life into homelessness?”

A third time, Raṭṭhapāla remained silent.

So Raṭṭhapāla’s friends went to his parents and, on arrival, said to them, “Mom, Dad, Raṭṭhapāla is lying there on the bare floor, (having said,) ‘Here will be my death or my going-forth.’ If you don’t give him your permission to go forth from the household life into homelessness, right there will be his death. But if you do give him your permission… then even when he has gone forth, you will see him. And if he does not enjoy going forth from the household life into homelessness, where else will he go? He’ll return right here. So please give him permission to go forth from the household life into homelessness.”

“Then, dears, we give our permission for Raṭṭhapāla to go forth from the household life into homelessness. But when he has gone forth, he should visit his parents.”

Then Raṭṭhapāla’s friends went to him and said, “Get up, Raṭṭhapāla.[4] Your parents give their permission for you to go forth from the household life into homelessness. But when you have gone forth, you should visit your parents.”

Then Raṭṭhapāla got up and, on regaining strength, went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there, he said to the Blessed One, “I have received my parents’ permission, lord, to go forth from the household life into homelessness. May the Blessed One give me the going-forth!”

Then Raṭṭhapāla the clansman obtained the going-forth in the Blessed One’s presence, he obtained the acceptance. And not long after his acceptance, one half month after his acceptance, the Blessed One–having stayed at Thullakoṭṭhita as long as he liked — set out wandering to Sāvatthī. Wandering by stages, he eventually arrived at Sāvatthī. There he lived at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

As for Ven. Raṭṭhapāla — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Raṭṭhapāla became another one of the arahants.

Then Ven. Raṭṭhapāla went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, I want to visit my parents, if you give me permission.” Then the Blessed One, encompassing Ven. Raṭṭhapāla’s awareness with his awareness, considered & understood, “Ven. Raṭṭhapāla is incapable of leaving the training and reverting to the lower life.” So he said to him, “Now is the time, Raṭṭhapāla, for you to do as you see fit.”

Then Ven. Raṭṭhapāla, rising from his seat, bowing down to the Blessed One and keeping him on his right, (left). Putting his lodgings in order and, taking his bowl & outer robe, set out wandering toward Thullakoṭṭhita. Wandering by stages, he eventually arrived at Thullakoṭṭhita. There he stayed in Thullakoṭṭhita in King Koravya’s Migācīra (garden). Then, early in the morning — having adjusted his lower robe and taking his bowl & outer robe — he went into Thullakoṭṭhita for alms. As he went for alms from house to house in Thullakoṭṭhita, he came to his own father’s house.

Now at that time Ven. Raṭṭhapāla’s father was in the middle door-porch having his hair combed. He saw Ven. Raṭṭhapāla coming from afar and, on seeing him, said, “It was by these shaven-headed contemplatives that our only son, dear & beloved, was made to go forth!” So Ven. Raṭṭhapāla — instead of receiving a gift or a polite refusal at his own father’s house — got nothing but abuse.

Just then a slavewoman belonging to one of his relatives was about to throw away some day-old porridge. So Ven. Raṭṭhapāla said to her, “Sister, if that is to be thrown away, pour it here into my bowl.” While she was pouring the day-old porridge into this bowl, she recognized his hands, feet, & voice. So she went to his mother and said, “May it please you to know, my lady, that master-son Raṭṭhapāla has arrived.”

“Hey, if what you say is true, I give you your freedom!”

Then Ven. Raṭṭhapāla’s mother went to his father and said, “May it please you to know, householder, that they say the clansman Raṭṭhapāla has arrived.”

Now at that time Ven. Raṭṭhapāla was sitting by a wall, eating the day-old porridge. His father went to him and said, “Raṭṭhapāla, my dear, isn’t there… What? You’re eating day-old porridge? Don’t you have your own home to go to?”

“How could we have a home, householder? We have gone forth from the household life into homelessness. We are homeless, householder. We went to your house, but — instead of receiving a gift or a polite refusal — we got nothing but abuse.”

“Come, dear Raṭṭhapāla. Let’s go home.”

“Enough, householder. My meal for today is finished.”

“In that case, dear Raṭṭhapāla, acquiesce to the meal for tomorrow.”

So Ven. Raṭṭhapāla acquiesced in silence.

Understanding Ven. Raṭṭhapāla’s acquiescence, his father went to his house and, having the floor smeared with fresh cow dung, had a great heap of gold & silver made, two great heaps made — one of gold, one of silver — so large that a man standing on the near side could not see a man standing on the far side, just as a man standing on the far side could not see a man standing on the near. Hiding them behind screens, he set out a seat between them, surrounded by a curtain.[5] Addressing Ven. Raṭṭhapāla’s former wives, he said to them, “Come, daughters-in-law. Adorn yourself in the ornaments that our son, Raṭṭhapāla, used to find dear & loveable.”

Then, as the night was ending, Ven. Raṭṭhapāla’s father had exquisite staple & non-staple foods prepared in his own house and had the time announced to Ven. Raṭṭhapāla: “It’s time, dear Raṭṭhapāla. The meal is ready.”

Then, early in the morning — having adjusted his lower robe and taking his bowl & outer robe — Ven. Raṭṭhapāla went to his father’s house and, on arrival, sat down on the seat made ready. Then his father revealed the heap of gold & silver, said to him, “This, my dear Raṭṭhapāla, is your mother’s inheritance. The other is your fathers; the other, your grandfather’s — (enough that) you can enjoy wealth and make merit. Come, my dear Raṭṭhapāla. Leave the training and revert to the lower life. Enjoy wealth and make merit!”

“Householder, if you’d do as I say, you would have this heap of gold & silver loaded on carts and hauled away to be dumped midstream in the river Ganges. Why is that? This (wealth) will be the cause of your sorrow, lamentation, pain, distress, & despair.”

Then, clasping each of his feet, Ven. Raṭṭhapāla’s former wives said to him, “What are they like, dear master-son: those nymphs for whose sake you lead the holy life?”

“Sisters, we don’t lead the holy life for the sake of nymphs.”

“‘Sisters’ he calls us!” And they fell down right there in a faint.

Then Ven. Raṭṭhapāla said to his father, “Householder, if there’s food to be given, then give it. Don’t harass us.”

“Eat, then, my dear Raṭṭhapāla. The meal is ready.”

So, with his own hands, Ven. Raṭṭhapāla’s father served and satisfied him with exquisite staple and non-staple foods. When he had finished his meal and rinsed his bowl & hands, Ven. Raṭṭhapāla stood up and recited these verses:

Look at the image beautified,
a heap of festering wounds, shored up:
ill, but the object
of many resolves,
where there is nothing
lasting or sure.[6]

Look at the form beautified
with earrings & gems:
a skeleton wrapped in skin,
made attractive with clothes.
Feet reddened with henna,
a face smeared with powder:
enough to deceive a fool,
but not a seeker for the further shore.

Hair plaited in eight pleats,
eyes smeared with unguent:
enough to deceive a fool,
but not a seeker for the further shore.

Like a newly painted unguent pot —
a putrid body adorned:
enough to deceive a fool,
but not a seeker for the further shore.

The hunter set out the snares
[b]ut the deer didn’t go near the trap.
Having eaten the bait,
I go,
leaving the hunters
to weep.

After reciting these verses while standing, Ven. Raṭṭhapāla went to King Koravya’s Migācīra. On arrival, he sat down in the shade of a tree for the day’s abiding.

Then King Koravya said to his gamekeeper: “Clean up the Migācīra pleasure garden. I am going there to see the beautiful grounds.”

“As you say, your majesty,” the gamekeeper responded to the king. As he was cleaning up Migācīra he saw Ven. Raṭṭhapāla sitting in the shade of a tree for the day’s abiding. On seeing him, he went to the king and said, “Migācīra has been cleaned up for you, your majesty. And the clansman Raṭṭhapāla — the son of the leading clan in this Thullakoṭṭhita, of whom you have often spoken highly — is there, sitting in the shade of a tree for the day’s abiding.”

“In that case, my dear gamekeeper, never mind about the pleasure garden for today. I am now going to pay my respects to that Master Raṭṭhapāla.”

Then, saying, “Give away all the staple and non-staple foods that have been prepared,” King Koravya had auspicious vehicles harnessed. Mounting an auspicious vehicle he set out from Thullakoṭṭhita accompanied by other auspicious vehicles in full royal pomp to see Ven. Raṭṭhapāla. Going as far by vehicle as the ground would permit, he dismounted and went to Ven. Raṭṭhapāla, accompanied by many eminent members of his court. On arrival, he exchanged courteous greetings with Ven. Raṭṭhapāla. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to Ven. Raṭṭhapāla, “May Master Raṭṭhapāla sit here on the elephant rug.”

“Never mind, great king. You sit there. I am sitting on my own seat.”

So King Koravya sat down on the seat prepared. As he was sitting there, he said to Ven. Raṭṭhapāla, “There are cases where, having suffered these four kinds of loss, men shave off their hair & beard, put on the ochre robe, and go forth from the home life into homelessness. Which four? Loss through aging, loss through illness, loss of wealth, & loss of relatives.… But Master Raṭṭhapāla has suffered none of these. What did he know or see or hear that Master Raṭṭhapāla went forth from the home life into homelessness?”

“Great king, there are four Dhamma summaries stated by the Blessed One who knows & sees, worthy & rightly self-awakened. Having known & seen & heard them, I went forth from the home life into homelessness. Which four?

“‘The world[7] is swept away. It does not endure’: This is the first Dhamma summary stated by the Blessed One who knows & sees, worthy & rightly self-awakened. Having known & seen & heard it, I went forth from the home life into homelessness.

“‘The world is without shelter, without protector’: This is the second Dhamma summary.…

“‘The world is without ownership. One has to pass on, leaving everything behind’: This is the third Dhamma summary.…

“‘The world is insufficient, insatiable, a slave to craving’: This is the fourth Dhamma summary.…

“These, great king, are the four Dhamma summaries stated by the Blessed One who knows & sees, worthy & rightly self-awakened. Having known & seen & heard them, I went forth from the home life into homelessness.”

“Master Raṭṭhapāla, you say, ‘The world is swept away. It does not endure.’ Now how is the meaning of this statement to be understood?”

“What do you think, great king? When you were twenty or twenty-five years old — an expert elephant rider, an expert horseman, an expert charioteer, an expert archer, an expert swordsman — were you strong in arm & strong in thigh, fit, & seasoned in warfare?”

“Yes, Master Raṭṭhapāla, when I was twenty or twenty-five years old… I was strong in arm & strong in thigh, fit, & seasoned in warfare. It was as if I had supernormal power. I do not see anyone who was my equal in strength.”

“And what do you think, great king? Are you even now as strong in arm & strong in thigh, as fit, & as seasoned in warfare?”

“Not at all, Master Raṭṭhapāla. I’m now aged, old, elderly, advanced in years, having come to the last stage of life, 80 years old. Sometimes, thinking, ‘I will place my foot here,’ I place it somewhere else.”

“It was in reference to this, great king, that the Blessed One who knows & sees, worthy & rightly self-awakened, said: ‘The world is swept away. It does not endure.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

“It’s amazing, Master Raṭṭhapāla. It’s astounding, how well that has been said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘The world is swept away. It does not endure.’ For the world really is swept away, Master Raṭṭhapāla. It does not endure.

“Now, in this royal court there are elephant troops & cavalry & chariot troops & infantry that will serve to defend us from dangers. And yet you say, ‘The world is without shelter, without protector.’ How is the meaning of this statement to be understood?”

“What do you think, great king? Do you have any recurring illness?”

“Yes, Master Raṭṭhapāla, I have a recurring wind-illness.[8] Sometimes my friends & advisors, relatives & blood-kinsmen, stand around me saying, ‘This time King Koravya will die. This time King Koravya will die.’”

“And what do you think, great king? Can you say to your friends & advisors, relatives & blood-kinsmen, ‘My friends & advisors, relatives & blood-kinsmen are commanded: All of you who are present, share out this pain so that I may feel less pain’? Or do you have to feel that pain all alone?”

“Oh, no, Master Raṭṭhapāla, I can’t say to my friends & advisors, relatives & blood-kinsmen, ‘All of you who are present, share out this pain so that I may feel less pain.’ I have to feel that pain all alone.”

“It was in reference to this, great king, that the Blessed One who knows & sees, worthy & rightly self-awakened, said: ‘The world is without shelter, without protector.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

“It’s amazing, Master Raṭṭhapāla. It’s astounding, how well that has been said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘The world is without shelter, without protector.’ For the world really is without shelter, Master Raṭṭhapāla. It is without protector.

“Now, in this royal court there is a great deal of gold & silver stashed away underground & in attic vaults. And yet you say, ‘The world is without ownership. One has to pass on, leaving everything behind.’ How is the meaning of this statement to be understood?”

“What do you think, great king? As you now enjoy yourself endowed & replete with the pleasures of the five senses, can you say, ‘Even in the afterlife I will enjoy myself in the same way, endowed & replete with the very same pleasures of the five senses’? Or will this wealth fall to others, while you pass on in accordance with your kamma?”

“Oh, no, Master Raṭṭhapāla, I can’t say, ‘Even in the afterlife I will enjoy myself in the same way, endowed & replete with the very same pleasures of the five senses.’ This wealth will fall to others, while I pass on in accordance with my kamma.”

“It was in reference to this, great king, that the Blessed One who knows & sees, worthy & rightly self-awakened, said: ‘The world is without ownership. One has to pass on, leaving everything behind.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

“It’s amazing, Master Raṭṭhapāla. It’s astounding, how well that has been said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘The world is without ownership. One has to pass on, leaving everything behind.’ For the world really is without ownership, Master Raṭṭhapāla. One has to pass on, leaving everything behind.

“Now, Master Raṭṭhapāla, you say, ‘The world is insufficient, insatiable, a slave to craving.’ How is the meaning of this statement to be understood?”

“What do you think, great king? Do you now rule over the prosperous country of Kuru?”

“That is so, Master Raṭṭhapāla. I rule over the prosperous country of Kuru.”

“What do you think, great king? Suppose a trustworthy, reliable man of yours were to come to you from the east. On arrival he would say to you, ‘May it please your majesty to know, I have come from the east. There I saw a great country, powerful & prosperous, populous & crowded with people. Plenty are the elephant troops there, plenty the cavalry troops, chariot troops, & infantry troops. Plenty is the ivory-work there, plenty the gold & silver, both worked & unworked. Plenty are the women for the taking. It is possible, with the forces you now have, to conquer it. Conquer it, great king!’ What would you do?”

“Having conquered it, Master Raṭṭhapāla, I would rule over it.”

“Now what do you think, great king? Suppose a trustworthy, reliable man of yours were to come to you from the west… the north… the south… the other side of the ocean. On arrival he would say to you, ‘May it please your majesty to know, I have come from the other side of the ocean. There I saw a great country, powerful & prosperous, populous & crowded with people. Plenty are the elephant troops there, plenty the cavalry troops, chariot troops, & infantry troops. Plenty is the ivory-work there, plenty the gold & silver, both worked & unworked. Plenty are the women for the taking. It is possible, with the forces you now have, to conquer it. Conquer it, great king!’ What would you do?”

“Having conquered it, Master Raṭṭhapāla, I would rule over it, too.”

“It was in reference to this, great king, that the Blessed One who knows & sees, worthy & rightly self-awakened, said: ‘The world is insufficient, insatiable, a slave to craving.’ Having known & seen & heard this, I went forth from the home life into homelessness.”

“It’s amazing, Master Raṭṭhapāla. It’s astounding, how well that has been said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘The world is insufficient, insatiable, a slave to craving.’ For the world really is insufficient, Master Raṭṭhapāla. It’s insatiable, a slave to craving.”

That is what Ven. Raṭṭhapāla said. Having said that, he further said this:

I see in the world
people with wealth
who, from delusion,
don’t make a gift
of the treasure they’ve gained.

Greedy, they stash it away,
hoping for even more
sensual pleasures.

A king who, by force,
has conquered the world
and rules over the earth
to the edge of the sea,
dissatisfied with the ocean’s near shore,
longs for the ocean’s
far shore as well.

Kings & others
— plenty of people —
go to death with craving
unabated. Unsated,
they leave the body behind,
having not had enough
of the world’s sensual pleasures.

One’s relatives weep
& pull out their hair.
‘Oh woe, our loved one is dead,’ they cry.
Carrying him off,
wrapped in a piece of cloth,
they place him
on a pyre,
then set him on fire.

So he burns, poked with sticks,
in just one piece of cloth,
leaving all his possessions behind.
They are not shelters for one who has died —
not relatives,
friends,
or companions.

His heirs take over his wealth,
while the being goes on,
in line with his kamma.

No wealth at all
follows the dead one —
not children, wives,
dominion, or riches.

Long life
can’t be gotten with wealth,
nor aging
warded off with treasure.

The wise say this life
is next to nothing —
impermanent,
subject to change.
The rich & the poor
touch the touch of Death.
The foolish & wise
are touched by it, too.

But while fools lie as if slain by their folly,
the wise don’t tremble
when touched by the touch.

Thus the discernment by which
one attains to mastery,
is better than wealth —
for those who haven’t reached mastery
go from becomings to becomings,
out of delusion,
doing bad deeds.

One goes to a womb
& to the next world,
falling into the wandering on
— one thing
after another —
while those of weak discernment,
trusting in one,
also go to a womb
& to the next world.

Just as an evil thief
caught at the break-in
is destroyed
by his own act,
so evil people
— after dying, in the next world —
are destroyed
by their own acts.
Sensual pleasures —
variegated,
enticing,
sweet —
in various ways disturb the mind.

Seeing the drawbacks in sensual strings:
that’s why, O king, I went forth.
Just like fruits, people fall
— young & old —
at the break-up of the body.
Knowing this, O king,
I went forth.
The contemplative life is better
The contemplative life is better
for sure.

1.The preceding three sentences appear in this location only in the Thai edition of the Canon, although they appear below in all editions of the Canon.

2.This reference to the number of days Raṭṭhapāla went without food appears only in the Thai edition of the Canon.

3.This paragraph is not in the Thai edition of the Canon.

4.This first sentence in quotation marks is not in the Thai edition of the Canon.

5.This passage in the Thai edition of the Canon is much more elaborate than the corresponding passage in other editions of the Canon. The other editions mention simply that the father went home and had a heap of gold & silver made and concealed with a screen. The detail of the height of the heaps seems to have been adopted from the Commentary, for the commentators — in discussing this passage — feel called upon to explain how tall the piles were. If that detail had been in the original Pali, they wouldn’t have had to supply it. As for the two heaps, that detail seems required by the later passage where Ven. Raṭṭhapāla’s father points out three separate inheritances, although that passage — as indicated in the translation, mentions “heap” in the singular.

Apparently there were some discrepancies in the original discourse that subsequent editors tried to correct, but it’s hard to reach a definitive conclusion as to which version is closer to the original. On the one hand, it might be that the two extra heaps were mentioned in the original, but later deleted in some editions to bring the description in line with the fact that the later passage mentions “heap” in the singular; on the other hand, it might be that the original described the father making one heap, and the editors later amended the passage to account for his later reference to three inheritances.

6.This verse is identical with Dhp 147.

7.For the meaning of the word “world” in this discourse, see SN 35:82.

8.In ancient Indian medicine, a variety of illnesses — such as indigestion, sharp pains running through the body, etc. — were said to be caused by an imbalance of the wind-property (vāyo-dhātu) in the body.

See also: MN 13; MN 14; MN 54; SN 3:25; SN 4:20; AN 3:39; Ud 2:10; Sn 3:8; Sn 4:6; Sn 4:7; Thag 6:13

1 : 62	Bodhirājakumāra Sutta :: Prince Bodhi
In response to a prince’s comment on how pleasure is not to be found by pleasure, the Buddha recounts his quest for awakening, beginning with his going forth, and ending with his teaching the five brethren the path to arahantship. He also discusses the five factors of exertion that determine how quickly a disciple will attain the Dhamma

MN 85

I have heard that on one occasion the Blessed One was staying among the Bhaggas at Suṁsumāri (Crocodile) Hill in the Bhesakaḷa Forest Deer Park.

Now on that occasion a palace named Kokamuda had recently been built for Prince Bodhi, and it had not yet been dwelled in by any contemplative, brahman, or anyone at all in human form.

Then Prince Bodhi addressed the young brahman Sañjikāputta, “Come, my dear Sañjikāputta. Go to the Blessed One and, on arrival, showing reverence with your head to the Blessed One’s feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘Prince Bodhi, lord, shows reverence with his head to the Blessed One’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ And then say: ‘May the Lord Blessed One acquiesce to Prince Bodhi’s meal tomorrow, together with the Saṅgha of monks.’”

Responding, “As you say, sir,” to Prince Bodhi, the young brahman Sañjikāputta went to the Blessed One and, on arrival, exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “Master Gotama, Prince Bodhi shows reverence with his head to Master Gotama’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. And he says this: ‘May Master Gotama acquiesce to Prince Bodhi’s meal tomorrow, together with the Saṅgha of monks.’”

The Blessed One acquiesced through silence.

Then the young brahman Sañjikāputta, understanding the Blessed One’s acquiescence, rose from his seat and returned to Prince Bodhi. On arrival he said to him, “Sir, I have informed Master Gotama of your words, (saying,) ‘Master Gotama, Prince Bodhi shows reverence with his head to Master Gotama’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. And he says, “May Master Gotama acquiesce to Prince Bodhi’s meal tomorrow, together with the Saṅgha of monks.”’ And Gotama the contemplative has acquiesced.”

Then, as the night was ending, Prince Bodhi had choice staple & non-staple foods prepared in his residence and had the Kokamuda palace spread with white cloth down to the last step of the staircase. Then he said to the young brahman Sañjikāputta, “Come, dear Sañjikāputta. Go to the Blessed One and on arrival announce the time, (saying,) ‘It is time, lord. The meal is ready.’”

Responding, “As you say, sir,” to Prince Bodhi, the young brahman Sañjikāputta went to the Blessed One and, on arrival, announced the time, (saying,) “It is time, Master Gotama. The meal is ready.”

Then the Blessed One early in the morning — having adjusted his under robe and carrying his bowl & outer robe — went together with a Saṅgha of monks to Prince Bodhi’s residence.

Now, at that time, Prince Bodhi was standing outside the porch to the gatehouse, waiting for the Blessed One. He saw the Blessed One coming from afar. On seeing him, he went out to greet him & bow down to him. Allowing the Blessed One to precede him, he went to the Kokamuda palace. Then the Blessed One stood at the last step of the staircase. Prince Bodhi said to the Blessed One, “Step on the cloths, Lord Blessed One. Step on the cloths, O One Well-gone. That will be for my long-term welfare & happiness.”

When this was said, the Blessed One was silent.

A second time… A third time, Prince Bodhi said to the Blessed One, “Step on the cloths, Lord Blessed One. Step on the cloths, O One Well-gone. That will be for my long-term welfare & happiness.”

Then the Blessed One regarded Ven. Ānanda.

Ven. Ānanda said to Prince Bodhi, “Remove the cloths, prince. The Blessed One will not step on a cloth covering. The Tathāgata has regard for future generations.”[1]

So Prince Bodhi, having had the cloths removed, had the upper story of the Kokamuda palace prepared.

The Blessed One mounted the Kokamuda palace and sat on a seat laid out, together with the Saṅgha of monks. Prince Bodhi, with his own hands, served & satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple & non-staple food. Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Prince Bodhi, taking a low seat, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, it occurs to me that pleasure isn’t to be gained through pleasure. Pleasure is to be gained through pain.”

“To me, too, prince, before my self-awakening, when I was still just an unawakened Bodhisatta, the thought occurred to me: ‘Pleasure isn’t to be gained through pleasure. Pleasure is to be gained through pain.’

“‘Yes, my friend.…’

“‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

“‘Yes, my friend.…’

“‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

“Then these three similes — spontaneous, never before heard — appeared to me. Suppose there were a wet, sappy piece of timber lying in the water, and a man were to come along with an upper fire-stick, thinking, ‘I’ll produce fire. I’ll make heat appear.’ Now what do you think, prince? Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the wet, sappy timber lying in the water?”

“No, lord. Why is that? Because the timber is wet & sappy, and besides it is lying in the water. Eventually the man would reap only his share of weariness & disappointment.”

“So it is, prince, with any contemplative or brahman who does not live withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving for awakening), he is incapable of knowledge, vision, & unexcelled self-awakening. This was the first simile — spontaneous, never before heard — that appeared to me.

“Then a second simile — spontaneous, never before heard — appeared to me. Suppose there were a wet, sappy piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, ‘I’ll produce fire. I’ll make heat appear.’ Now what do you think, prince? Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the wet, sappy timber lying on land far from water?”

“No, lord. Why is that? Because the timber is wet & sappy, even though it is lying on land far from water. Eventually the man would reap only his share of weariness & disappointment.”

“So it is, prince, with any contemplative or brahman who lives withdrawn from sensuality in body only, but whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving), he is incapable of knowledge, vision, & unexcelled self-awakening. This was the second simile — spontaneous, never before heard — that appeared to me.

“Then a third simile — spontaneous, never before heard — appeared to me. Suppose there were a dry, sapless piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, ‘I’ll produce fire. I’ll make heat appear.’ Now what do you think, prince? Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the dry, sapless timber lying on land?”

“Yes, lord. Why is that? Because the timber is dry & sapless, and besides it is lying on land far from water.”

“So it is, prince, with any contemplative or brahman who lives withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving), he is capable of knowledge, vision, & unexcelled self-awakening. This was the third simile — spontaneous, never before heard — that appeared to me.

“I thought: ‘What if I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup?’ So I took only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup. My body became extremely emaciated. Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems.… My backside became like a camel’s hoof.… My spine stood out like a string of beads.… My ribs jutted out like the jutting rafters of an old, run-down barn.… The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well.… My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind.… The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well.… If I urinated or defecated, I fell over on my face right there.… Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair—rotted at its roots — fell from my body as I rubbed, simply from eating so little.

“So when I had taken solid food and regained strength, then — quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture I remained equanimous, mindful, & alert, and sensed pleasure with the body. I entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destinations, a heavenly world.’ Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

“This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute.

“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental effluents. I directly knew, as it had come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. With release, there was the knowledge, ‘Released.’ I directly knew that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute.

“The then thought occurred to me, ‘This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality & dependent co-arising are hard to see. This state, too, is hard to see: the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving; dispassion; cessation; unbinding. And if I were to teach the Dhamma and others would not understand me, that would be tiresome for me, troublesome for me.’

“Just then these verses, unspoken in the past, unheard before, occurred to me:

‘Enough now with teaching
what
only with difficulty
I reached.
This Dhamma is not easily realized
by those overcome
with aversion & passion.

What is abstruse, subtle,
deep,
hard to see,
going against the flow —
those delighting in passion,
cloaked in the mass of darkness,
won’t see.’

“As I reflected thus, my mind inclined to dwelling at ease, not to teaching the Dhamma.

“Then Brahmā Sahampati, having known with his own awareness the line of thinking in my awareness, thought: ‘The world is lost! The world is destroyed! The mind of the Tathāgata, the Worthy One, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!’ Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā world and reappeared in front me. Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted me with his hands before his heart, and said to me: ‘Lord, let the Blessed One teach the Dhamma! Let the One Well-gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.’

“That is what Brahmā Sahampati said. Having said that, he further said this:

‘In the past
there appeared among the Magadhans
an impure Dhamma
devised by the stained.
Throw open the door to the deathless!
Let them hear the Dhamma
realized by the Stainless One!

Just as one standing on a rocky crag
might see people
all around below,
so, intelligent one, with all-around vision,
ascend the palace
fashioned of Dhamma.
Free from sorrow, behold the people
submerged in sorrow,
oppressed by birth & aging.

Rise up, hero, victor in battle!
O Teacher, wander without debt in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.’

“Having seen this, I answered Brahmā Sahampati in verse:

‘Open are the doors to the deathless.
Let those with ears show their conviction.
Perceiving trouble, O Brahmā,
I did not tell people
the refined,
sublime Dhamma.’

“Then Brahmā Sahampati, thinking, ‘I’m the one who created the opportunity for the teaching of the Dhamma by the Blessed One!’ bowed down to me and, circling me on the right, vanished right there.

“Then, having stayed at Uruvelā as long as I liked, I set out to wander by stages to Bārāṇasī. Upaka the Ājīvaka saw me on the road between Gayā and the (place of) Awakening, and on seeing me said to me, ‘Clear, my friend, are your faculties. Pure your complexion, and bright. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?’

“When this was said, I replied to Upaka the Ājīvaka in verses:

‘All-vanquishing,
all-knowing am I,
with regard to all things,
unadhering.
All-abandoning,
released in the ending of craving:
having fully known on my own,
to whom should I point as my teacher?[2]

I have no teacher,
and one like me can’t be found.
In the world with its devas,
I have no counterpart.

For I am a Worthy One in the world;
I, the unexcelled teacher.
I, alone, am rightly self-awakened.
Cooled am I, unbound.

To set rolling the wheel of Dhamma
I go to the city of Kāsi.
In a world become blind,
I beat the drum of the deathless.’

“‘From your claims, my friend, you must be an infinite conqueror.’

“‘Conquerors are those like me
who have reached effluents’ end.
I’ve conquered evil qualities,
and so, Upaka, I’m a conqueror.’

“When this was said, Upaka said, ‘May it be so, my friend,’ and — shaking his head, taking a side-road — he left.

“When this was said, I replied to the group of five monks, ‘Do you recall my ever having spoken in this way before?’

“‘No, lord.’

“Then the group of five monks — thus exhorted, thus instructed by me — in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for themselves in the here & now.”

When this was said, Prince Bodhi said to the Blessed One, “Lord, when a monk gains a Tathāgata to discipline him, how long does it take for him to reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now?”

“Very well then, prince, I will cross-question you on this matter. Answer as you see fit. What do you think? Are you skilled in the art of riding an elephant & wielding a goad?”

“Yes, lord, I am skilled in the art of riding an elephant & wielding a goad.”

“And what do you think? There is the case where a man comes, (thinking,) ‘Prince Bodhi knows the art of riding an elephant & wielding a goad. I will study the art of riding an elephant & wielding a goad under him.’ But if he were without conviction, he would not achieve what could be achieved by one with conviction. If he had many illnesses, he would not achieve what could be achieved by one of few illnesses. If he were fraudulent & deceitful, he would not achieve what could be achieved by one neither fraudulent nor deceitful. If he were lazy, he would not achieve what could be achieved by one with aroused persistence. If he were undiscerning, he would not achieve what could be achieved by one who was discerning. What do you think, prince? Would that man be able to train in the art of riding an elephant & wielding a goad under you?”

“Even a man with only one of those qualities, lord, would not be able to train in the art of riding an elephant & wielding a goad under me — to say nothing of one with all five.”

“What do you think, prince? There is the case where a man comes, (thinking,) ‘Prince Bodhi knows the art of riding an elephant & wielding a goad. I will study the art of riding an elephant & wielding a goad under him.’ And if he were to have conviction, he would achieve what could be achieved by one with conviction. If he had few illnesses, he would achieve what could be achieved by one of few illnesses. If he were neither fraudulent nor deceitful, he would achieve what could be achieved by one neither fraudulent nor deceitful. If he had aroused persistence, he would achieve what could be achieved by one with aroused persistence. If he were discerning, he would achieve what could be achieved by one who was discerning. What do you think, prince? Would that man be able to train in the art of riding an elephant & wielding a goad under you?”

“Even a man with only one of those qualities, lord, would be able to train in the art of riding an elephant & wielding a goad under me — to say nothing of one with all five.”

“In the same way, prince, there are these five factors for exertion. Which five?

“There is the case where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’

“He is free from illness & discomfort, endowed with good digestion — not too cold, not too hot, of moderate strength — fit for exertion.

“He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his wise friends in the holy life in line with what he actually is.

“He keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

“He is discerning, endowed with discernment leading to the arising of the goal — noble, penetrating, leading to the right ending of stress.

“These are the five factors for exertion.

“When a monk endowed with these five qualities gains a Tathāgata to discipline him, he would reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now in seven years.

“Let alone seven years. When a monk endowed with these five qualities gains a Tathāgata to discipline him, he would reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now in six years… five years… four years… three years… two years… one year… seven months… six months… five months… four months… three months… two months… one month… half a month… seven days… six days… five days… four days… three days… two days… one day.

“Let alone one day. When a monk endowed with these five qualities gains a Tathāgata to discipline him and is instructed in the evening, he will attain distinction by morning; instructed in the morning, he will attain distinction by evening.”

When this was said, Prince Bodhi said to the Blessed One, “O the Buddha! O the Dhamma! O the well-expoundedness of the Dhamma! — in that one instructed in the evening will attain distinction by morning; instructed in the morning, one will attain distinction by evening!”

“Don’t say that, dear Sañjikāputta! Don’t say that! In my mother’s presence I heard this, in my mother’s presence I learned this: On one occasion, the Blessed One was staying in Kosambī in Ghosita’s Park. Then, when she was pregnant, she went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As she was sitting there, she said to the Blessed One, ‘Lord, the boy or girl in my womb goes to the Blessed One, the Dhamma, & the Saṅgha of monks for refuge. May the Blessed One remember him or her as a lay follower who has gone for refuge from this day forward, for life.’

“Then there was one time when Blessed One was staying here among the Bhaggas at Suṁsumāri Hill in the Bhesakaḷa Forest Deer Park. Then my nurse, carrying me on her hip, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there, she said to the Blessed One, ‘This Prince Bodhi, lord, goes to the Blessed One, the Dhamma, & the Saṅgha of monks for refuge. May the Blessed One remember him as a lay follower who has gone for refuge from this day forward, for life.’

“And now, dear Sañjikāputta, for a third time, I go to the Blessed One, the Dhamma, & the Saṅgha of monks for refuge. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

1.This part of the story, with minor differences, also appears in Cv V.21.1–3. According to the commentary to this sutta, Ven. Ānanda interprets the Buddha’s concern for future generations to be that, if monks’ stepping on a cloth is meant to bring mundane happiness to laypeople but isn’t followed by mundane happiness, people will look down on the monks.

However, in Cv V.21—the section of the Vinaya prohibiting the act of stepping on cloth coverings — one of the exemptions (Cv V.21.4) deals precisely with situations where people specifically ask monks to step on cloth coverings for the sake of their good luck: In such a situation, monks may step on the cloth.

So the Buddha’s reasoning with regard to Prince Bodhi must have been different. One possible alternative is that the Buddha didn’t want to establish — through his acquiesce — such a wastefully extravagant custom as covering all the floors of a building with cloth when inviting monks to bless the building.

2.This verse = Dhp 353.

3.Following the Thai and Sri Lankan versions of the Canon. The PTS version has, “But he doesn’t say, ‘I go to Master Gotama, the Dhamma, & the Saṅgha of monks for refuge.’” The Thai and Sri Lankan versions seem preferable, as Prince Bodhi would not refer to the Buddha as “Master Gotama.”

See also: MN 4; MN 14; MN 26; MN 36; MN 101; AN 5:53

1 : 63	Aṅgulimāla Sutta :: About Aṅgulimāla
A murderous bandit takes refuge in the Buddha, develops a heart of compassion, and becomes an arahant

MN 86

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. And at that time in King Pasenadi’s realm there was a bandit named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wore a garland [māla] made of fingers [aṅguli].

Then the Blessed One, early in the morning, having adjusted his lower robe and taking his bowl & outer robe, went into Sāvatthī for alms. Having gone for alms in Sāvatthī and returning from his alms round after his meal, he set his lodging in order. Carrying his bowl & robe, he went along the road to where Aṅgulimāla was staying. Cowherds, shepherds, & farmers saw him going along the road to where Aṅgulimāla was staying, and on seeing him said to him, “Don’t go along that road, contemplative, for on that road is Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Aṅgulimāla’s hands.” When this was said, the Blessed One kept going in silence.

A second time.… A third time, cowherds, shepherds, & farmers said to the Blessed One, “Don’t go along that road, contemplative.… Groups of ten, twenty, thirty, & forty men have gone along that road, and even they have fallen into Aṅgulimāla’s hands.” When this was said, the Blessed One kept going in silence.

Then Aṅgulimāla saw the Blessed One coming from afar and on seeing him, this thought occurred to him: “Isn’t it amazing! Isn’t it astounding! Groups of ten, twenty, thirty, & forty men have gone along this road, and even they have fallen into my hands, and yet now this contemplative comes attacking, as it were, alone and without a companion. Why don’t I kill him?” So Aṅgulimāla, taking up his sword & shield, buckling on his bow & quiver, followed right behind the Blessed One.

Then the Blessed One willed a feat of psychic power such that Aṅgulimāla, though running with all his might, could not catch up with the Blessed One walking at normal pace. Then the thought occurred to Aṅgulimāla: “Isn’t it amazing! Isn’t it astounding! In the past I’ve chased & seized even a swift-running elephant, a swift-running horse, a swift-running chariot, a swift-running deer. But now, even though I’m running with all my might, I can’t catch up with this contemplative walking at normal pace.” So he stopped and called out to the Blessed One, “Stop, contemplative! Stop!”

“I have stopped, Aṅgulimāla. You stop.”

Then the thought occurred to Aṅgulimāla, “These Sakyan contemplatives are speakers of the truth, asserters of the truths, and yet this contemplative, even while walking, says, ‘I have stopped, Aṅgulimāla. You stop.’ Why don’t I question him?”

So Aṅgulimāla the bandit addressed this verse to the Blessed One:

“While walking, contemplative,
you say, ‘I have stopped.’
But when I have stopped
you say I haven’t.
I ask you the meaning of this:
How have you stopped?
How haven’t I?”

The Buddha:

“I have stopped, Aṅgulimāla,
once & for all,
having cast off violence
toward all living beings.

You, though,
are unrestrained toward beings.
That’s how I’ve stopped
and you haven’t.”

Aṅgulimāla:

“At long last a greatly revered great seer
for my sake
has come to the great forest.
Having heard your verse
in line with the Dhamma,
I will go about
having abandoned evil.”

So saying, the bandit
hurled his sword & weapons
over a cliff
into a chasm,
a pit.

Then the bandit paid homage
to the feet of the One Well-Gone,
and right there requested the Going-forth.

The Awakened One,
the compassionate great seer,
the teacher of the world, along with its devas,
said to him then:
“Come, bhikkhu.”
That in itself
was bhikkhuhood for him.

Then the Blessed One set out wandering toward Sāvatthī with Ven. Aṅgulimāla as his attendant monk. After wandering by stages he reached Sāvatthī, and there he lived near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time a large crowd of people, loud & noisy, had gathered at the gates to King Pasenadi Kosala’s inner palace, (calling out,) “There is a bandit in your realm, sire, named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. The king must stamp him out!”

Then King Pasenadi Kosala, with a cavalry of roughly 500 horsemen, drove out of Sāvatthī in the middle of the day and entered the monastery. Driving as far as the ground was passable for chariots, he got down from his chariot and went on foot to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One said to him, “What is it, great king? Has King Seniya Bimbisāra of Magadha provoked you, or have the Licchavis of Vesālī or some other hostile king?”

When this was said, the young brahman Sañjikāputta said to Prince Bodhi, “Master Bodhi says, ‘O the Buddha! O the Dhamma! O the well-expoundedness of the Dhamma!’ But he doesn’t go to Master Gotama, the Dhamma, & the Saṅgha of monks for refuge.”[3]237

“No, lord. King Seniya Bimbisāra of Magadha hasn’t provoked me, nor have the Licchavis of Vesālī, nor has some other hostile king. There is a bandit in my realm, lord, named Aṅgulimāla: brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He has turned villages into non-villages, towns into non-towns, settled countryside into unsettled countryside. Having repeatedly killed human beings, he wears a garland made of fingers. I am going to stamp him out.”[1

“Great king, suppose you were to see Aṅgulimāla with his hair & beard shaved off, wearing the ochre robe, having gone forth from the home life into homelessness, refraining from killing living beings, refraining from taking what is not given, refraining from telling lies, living the holy life on one meal a day, virtuous & of fine character: what would you do to him?”

“We would bow down to him, lord, or rise up to greet him, or offer him a seat, or offer him robes, almsfood, lodgings, or medicinal requisites for curing illness; or we would arrange a lawful guard, protection, & defense. But how could there be such virtue & restraint in an unvirtuous, evil character?”

Now at that time Ven. Aṅgulimāla was sitting not far from the Blessed One. So the Blessed One, pointing with his right arm, said to King Pasenadi Kosala, “That, great king, is Aṅgulimāla.” Then King Pasenadi Kosala was frightened, terrified, his hair standing on end. So the Blessed One, sensing the king’s fear & hair-raising awe, said to him, “Don’t be afraid, great king. Don’t be afraid. He poses no danger to you.

Then the king’s fear, his terror, his hair-standing-on-end subsided. He went over to Ven. Aṅgulimāla and said, “Are you really Aṅgulimāla, lord?”

“Yes, great king.”

“What is your father’s clan? What is your mother’s clan?”

“My father is a Gagga, great king, and my mother a Mantāṇi.”

“Then may Master Gagga Mantāṇiputta delight (in staying here). I will be responsible for your robes, almsfood, lodgings, & medicinal requisites for curing illness.”

Now it so happened that at that time Ven. Aṅgulimāla was a wilderness-dweller, an alms-goer, wearing one set of the triple robe made of cast-off cloth. So he said to King Pasenadi Kosala, “Enough, great king. My triple robe is complete.”

So King Pasenadi Kosala went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “It’s amazing, lord. It’s astounding, how the Blessed One has tamed the untamed, pacified the unpeaceful, and brought to unbinding those who were not unbound. For what we could not tame even with blunt or bladed weapons, the Blessed One has tamed without blunt or bladed weapons. Now, lord, we must go. Many are our duties, many our responsibilities.”

“Then do, great king, what you think it is now time to do.”

Then King Pasenadi Kosala got up from his seat, bowed down to the Blessed One and — keeping him to his right — departed.

Then Ven. Aṅgulimāla, early in the morning, having adjusted his lower robe and taking his bowl & outer robe, went into Sāvatthī for alms. As he was going from house to house for alms, he saw a woman suffering a breech birth. On seeing her, the thought occurred to him: “How tormented are living beings! How tormented are living beings!” Then, having gone for alms in Sāvatthī and returning from his alms round after his meal, he went to the Blessed One. On arrival, having bowed down to him, he sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, early in the morning, having adjusted my lower robe and taking my bowl & outer robe, I went into Sāvatthī for alms. As I was going from house to house for alms, I saw a woman suffering a breech birth. On seeing her, the thought occurred to me: ‘How tormented are living beings! How tormented are living beings!’”

“In that case, Aṅgulimāla, go to that woman and on arrival say to her, ‘Sister, since I was born I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.’”

“But, lord, wouldn’t that be a lie for me? For I have intentionally killed many living beings.”

“Then in that case, Aṅgulimāla, go to that woman and on arrival say to her, ‘Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.’”[2

Responding, “As you say, lord,” to the Blessed One, Aṅgulimāla went to that woman and on arrival said to her, “Sister, since I was born in the noble birth, I do not recall intentionally killing a living being. Through this may there be wellbeing for you, wellbeing for your fetus.” And there was wellbeing for the woman, wellbeing for her fetus.

Then Ven. Aṅgulimāla, dwelling alone, secluded, heedful, ardent, & resolute, in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Aṅgulimāla became another one of the arahants.

Then Ven. Aṅgulimāla, early in the morning, having adjusted his lower robe and taking his bowl & outer robe, went into Sāvatthī for alms. Now at that time a clod thrown by one person hit Ven. Aṅgulimāla on the body, a stone thrown by another person hit him on the body, and a potsherd thrown by still another person hit him on the body. So Ven. Aṅgulimāla — his head broken open and dripping with blood, his bowl broken, and his outer robe ripped to shreds — went to the Blessed One. The Blessed One saw him coming from afar and on seeing him said to him: “Bear with it, brahman! Bear with it! The fruit of the kamma that would have burned you in hell for many years, many hundreds of years, many thousands of years, you are now experiencing in the here & now!”[3]

Then Ven. Aṅgulimāla, having gone alone into seclusion, experienced the bliss of release. At that time he exclaimed:

Who once was heedless,
but later is not,
brightens the world
like the moon set free from a cloud.[4]

His evil-done deed
is replaced with skillfulness:
he brightens the world
like the moon set free from a cloud.[5]

Whatever young monk
devotes himself
to the Buddha’s bidding:
he brightens the world
like the moon set free from a cloud.

May even my enemies
hear talk of the Dhamma.
May even my enemies
devote themselves
to the Buddha’s bidding.
May even my enemies
associate with those people
who — peaceful, good —
get others to accept the Dhamma.

May even my enemies
hear the Dhamma time & again
from those who advise
endurance,
forbearance,
who praise non-opposition,
and may they follow it.

For surely he wouldn’t harm me,
or anyone else;
he would attain the
foremost peace,
would protect the
feeble & firm.

Irrigators guide the water.
Fletchers shape the arrow shaft.
Carpenters shape
the wood.
The wise control
themselves.[6]

Some tame with a blunt stick,
with hooks, & with whips
But without blunt or bladed weapons
I was tamed by the one who is Such.

“Doer of No Harm” is my name,
but I used to be a doer of harm.
Today I am true to my name,
for I harm no one at all.

A bandit
I used to be,
renowned as Aṅgulimāla.
Swept along by a great flood,
I went to the Buddha as refuge.
Bloody-handed
I used to be,
renowned as Aṅgulimāla.

See my going for refuge!
Uprooted is [craving],
the guide to becoming.
Having done the type of kamma
that would lead to many
bad destinations,
touched by the fruit of (that) kamma,
unindebted, I eat my food.[7]

They’re addicted to heedlessness
— dullards, fools —
while one who is wise
cherishes heedfulness
as his highest wealth.[8]

Don’t give way to heedlessness
or to intimacy
with sensual delight —
for a heedful person,
absorbed in jhāna,
attains an abundant bliss.[9]
This[10] has come well & not gone away,
it was not badly thought through for me.
From among well-analyzed qualities,
I have obtained
the best.

This has come well & not gone away,
it was not badly thought through for me.
The three knowledges
have been attained;
the Buddha’s bidding,
done.

1.The PTS reading here, followed in MLS and MLDB — “I will not stamp him out”—is surely a mistake. I follow the Thai reading on this passage, even though it is somewhat ungrammatical. There are passages in MN 90 where King Pasenadi’s sentences don’t quite parse, and perhaps this is another example of his brusque language.

2.This blessing is often chanted at house blessings in Theravāda countries.

3.This incident illustrates the kammic principle stated in AN 3:101.

4.This verse = Dhp 172.

5.This verse = Dhp 173.

6.This verse = Dhp 80.

7.This verse is another illustration of the principle stated in AN 3:101.

8.This verse = Dhp 26.

9.This verse = Dhp 27.

10.“This” apparently refers to the abundant bliss mentioned in the previous verse.

1 : 5	Ākaṅkheyya Sutta :: If One Would Wish
The wishes that can be fulfilled by bringing the precepts to perfection, being committed to inner tranquility of awareness, not neglecting jhāna, being endowed with insight, and frequenting empty dwellings

1 : 6	Vatthūpama Sutta :: If One Would Wish
A mind cleansed of defilements is like a piece of cloth cleansed of stains. This sutta also addresses beliefs related to the washing away of sins

1 : 7	Sammādiṭṭhi Sutta :: Right View
Ven. Sāriputta explains how the four noble truths, dependent co-arising, and the ending of the effluents can be derived from the basic dichotomy of skillful and unskillful actions

1 : 8	Sammādiṭṭhi Sutta :: The Establishing of Mindfulness Discourse
This sutta sets out the full formula for the practice of establishing mindfulness, and then gives an extensive account of one phrase in the formula: what it means to remain focused on any of the four frames of reference — body, feelings, mind, and mental qualities — in and of itself

1 : 9	Cūḷasīhanāda Sutta :: The Shorter Lion’s Roar Discourse
If you don’t fully comprehend clinging, you can’t gain awakening

1 : 10	Mahāsīhanāda Sutta :: The Great Lion’s Roar Discourse
The Buddha describes something of the range of his knowledge and powers

1 : 11	Mahā Dukkhakkhandha Sutta :: The Great Mass of Stress
With graphic similes, this sutta describes the allure, the drawbacks, and the escape from sensuality, physical form, and feeling

1 : 12	Cūḷa Dukkhakkhandha Sutta :: The Lesser Mass of Stress
How the pleasure of jhāna, rather than the practice of austerities, is what allows the mind both to avoid the drawbacks that come from attachment to sensual pleasures and to achieve the even greater pleasure of unbinding

1 : 13	Vanapattha Sutta :: Forest Hinterlands
Standards a monk should use in deciding where to live and practice

1 : 14	Madhupiṇḍika Sutta :: The Ball of Honey
A brahman looking for a debate asks the Buddha a question. The Buddha’s answer stymies him, and when the Buddha later explains his answer to the monks before returning to his dwelling, they are mystified as well. At their request, Ven. Mahā Kaccāna explains the Buddha’s explanation by showing how conflict derives from the perceptions and categories of papañca: mental objectification

1 : 15	Dvedhāvitakka Sutta :: Two Sorts of Thinking
The Buddha describes how he found the path to awakening by dividing his thoughts into two sorts: those imbued with sensuality, ill will, or harmfulness on the one hand, and those imbued with renunciation, non-ill will, and harmlessness on the other

1 : 16	Vitakkasaṇṭhāna Sutta :: The Relaxation of Thoughts
The Buddha offers five practical approaches for freeing the mind from distracting thoughts connected with desire, aversion, or delusion

1 : 18	Alagaddūpama Sutta :: The Water-Snake Simile
After presenting two memorable similes for how and when the Dhamma is to be grasped, the Buddha discusses doctrines of self, rejecting not only those that define the self in terms of the aggregates, but also those that define it in terms of all that can be pondered and known, and in terms of the cosmos as a whole

1 : 19	Ratha-vinīta Sutta :: Relay Chariots
Using the simile of a set of relay chariots, Ven. Puṇṇa Mantāṇiputta explains the relationship of the stages of the path to the goal of the holy life

1 : 20	Nivāpa Sutta :: Poison-grass
Four types of contemplatives compared to four herds of deer

1 : 21	Ariyapariyesana Sutta :: The Noble Search
After distinguishing the noble search — for what is deathless — from the ignoble search — for what is subject to death — the Buddha relates the way he sought and found the deathless

1 : 22	Cūḷa Hatthipadopama Sutta :: The Shorter Elephant Footprint Simile
When do you know for sure that the Buddha's awakening was genuine?

1 : 23	Mahā Hatthipadopama Sutta :: The Great Elephant Footprint Simile
After stating that all the Dhamma is contained in the four noble truths, Ven. Sāriputta appears to embark on a discussion of all four truths. His discussion, though, focuses on only one part of the first noble truth — the form clinging-aggregate — but in the course of the discussion he is able to show how all the other truths relate to that one part

1 : 24	Mahā Sāropama Sutta :: The Longer Heartwood Simile Discourse
The Buddha compares the rewards of the practice to different parts of a large tree, with total release the most valuable part: the heartwood

1 : 25	Cūḷa Sāropama Sutta :: The Shorter Heartwood Simile Discourse
The Buddha compares the rewards of the practice to different parts of a large tree, with total release the most valuable part: the heartwood

1 : 26	Cūḷagosiṅgasāla Sutta :: The Shorter Gosiṅga Sāla-tree Discourse
How arahants practice for the welfare and happiness of the many

1 : 27	Mahā Gopālaka Sutta :: The Greater Cowherd Discourse
Comparing the skills of a monk to those of a cowherd, the Buddha discusses eleven factors that obstruct, and eleven that promote, growth in line with his teaching

1 : 28	Cūḷa Saccaka Sutta :: The Shorter Discourse to Saccaka
Saccaka, a sophist, seeks to overthrow the Buddha in argument — on the topic of self and not-self — but gets overthrown instead

1 : 29	Mahā Saccaka Sutta :: The Longer Discourse to Saccaka
After being challenged by Saccaka — who had insinuated that the Buddha’s mind was not overcome by pleasure or pain simply because he had never experienced extreme pleasures or pains — the Buddha recounts the extreme pleasures and pains he encountered in his quest for awakening

1 : 30	Mahā Taṇhāsaṅkhaya Sutta :: The Greater Craving-Destruction Discourse
A long discourse in which the Buddha discusses how a proper understanding of consciousness — as a causally-dependent process — not only helps to explain how it leads to birth but also is useful in inducing the dispassion that can actually bring about the end of birth

1 : 31	Mahā Assapura Sutta :: The Greater Discourse at Assapura
The Buddha outlines the complete course of training by which one qualifies as a true contemplative

1 : 32	Cūḷa-Assapura Sutta :: The Shorter Discourse at Assapura
What makes a true contemplative

1 : 33	Sāleyyaka Sutta :: (Brahmans) of Sāla
The Buddha discusses the ten unskillful types of bodily, verbal, and mental conduct, the corresponding ten types of skillful conduct, and the rewards of pursuing the course of skillful conduct

1 : 34	Mahā Vedalla Sutta :: The Greater Set of Questions & Answers
Ven. Sāriputta answers questions on topics of discernment, the first jhāna, and the higher meditative attainments

1 : 35	Cūḷa Vedalla Sutta :: The Shorter Set of Questions & Answers
Dhammadinnā the nun answers questions posed by her former husband, Visākha. Topics include: self-identification, the noble eightfold path, fabrication, feeling, and the cessation of feeling and perception