6.
The Discourse on the Heap of Snares
272. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Then several monks approached the Venerable Ānanda; having approached, they said this to the Venerable Ānanda - "It has been a long time, friend Ānanda, since we have heard a talk on the Teaching in the presence of the Blessed One. It would be good if we, friend Ānanda, could receive a talk on the Teaching in the presence of the Blessed One for hearing." "Then, venerable ones, approach the hermitage of the brahmin Rammaka; perhaps you might receive a talk on the Teaching in the presence of the Blessed One for hearing." "Yes, friend," those monks assented to the Venerable Ānanda.
Then the Blessed One, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, addressed the Venerable Ānanda - "Come, Ānanda, let us approach the Eastern Park, the mansion of Migāra's mother, for the day residence." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One, together with the Venerable Ānanda, approached the Eastern Park, the mansion of Migāra's mother, for the day residence. Then the Blessed One, in the evening, having emerged from seclusion, addressed the Venerable Ānanda - "Come, Ānanda, let us approach the Eastern Porch to bathe our limbs." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.
273. Then the Blessed One, together with the Venerable Ānanda, approached the Eastern Porch to bathe his limbs. Having bathed his limbs at the Eastern Porch, having come out, he stood wearing a single robe, drying his limbs. Then the Venerable Ānanda said this to the Blessed One - "This, venerable sir, is the hermitage of the brahmin Rammaka, not far from here. Delightful, venerable sir, is the hermitage of the brahmin Rammaka; pleasing, venerable sir, is the hermitage of the brahmin Rammaka. It would be good, venerable sir, if the Blessed One would approach the hermitage of the brahmin Rammaka, out of compassion." The Blessed One consented by silence.
Then the Blessed One approached the hermitage of the brahmin Rammaka. Now at that time several monks were seated together at the hermitage of the brahmin Rammaka engaged in a talk on the Teaching. Then the Blessed One stood outside the door-porch, waiting for the end of the talk. Then the Blessed One, having understood that the talk had ended, cleared his throat and knocked on the door-bolt. Those monks opened the door for the Blessed One. Then the Blessed One, having entered the hermitage of the brahmin Rammaka, sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" "Venerable sir, our talk on the Teaching concerning the Blessed One himself was interrupted, then the Blessed One arrived." "Good, monks! This indeed, monks, is proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should sit together engaged in a talk on the Teaching. When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence."
274. "Monks, there are these two kinds of quest - the noble quest and the ignoble quest.
"And what, monks, is the ignoble quest? Here, monks, someone being himself subject to birth seeks what is also subject to birth, being himself subject to ageing seeks what is also subject to ageing, being himself subject to disease seeks what is also subject to disease, being himself subject to death seeks what is also subject to death, being himself subject to sorrow seeks what is also subject to sorrow, being himself subject to defilement seeks what is also subject to defilement.
"And what, monks, would you say is subject to birth? Sons and wife, monks, are subject to birth, female slaves and male slaves are subject to birth, goats and sheep are subject to birth, fowl and pigs are subject to birth, elephants, cattle, horses and mares are subject to birth, gold and silver are subject to birth. These clingings, monks, are subject to birth. Here one who is bound, infatuated, and transgressing, being himself subject to birth, seeks what is also subject to birth.
"And what, monks, would you say is subject to ageing? Sons and wife, monks, are subject to ageing, female slaves and male slaves are subject to ageing, goats and sheep are subject to ageing, fowl and pigs are subject to ageing, elephants, cattle, horses and mares are subject to ageing, gold and silver are subject to ageing. These clingings, monks, are subject to ageing. Here one who is bound, infatuated, and transgressing, being himself subject to ageing, seeks what is also subject to ageing.
"And what, monks, would you say is subject to disease? Sons and wife, monks, are subject to disease, female slaves and male slaves are subject to disease, goats and sheep are subject to disease, fowl and pigs are subject to disease, elephants, cattle, horses and mares are subject to disease. These clingings, monks, are subject to disease. Here one who is bound, infatuated, and transgressing, being himself subject to disease, seeks what is also subject to disease.
"And what, monks, would you say is subject to death? Sons and wife, monks, are subject to death, female slaves and male slaves are subject to death, goats and sheep are subject to death, fowl and pigs are subject to death, elephants, cattle, horses and mares are subject to death. These clingings, monks, are subject to death. Here one who is bound, infatuated, and transgressing, being himself subject to death, seeks what is also subject to death.
"And what, monks, would you say is subject to sorrow? Sons and wife, monks, are subject to sorrow, female slaves and male slaves are subject to sorrow, goats and sheep are subject to sorrow, fowl and pigs are subject to sorrow, elephants, cattle, horses and mares are subject to sorrow. These clingings, monks, are subject to sorrow. Here one who is bound, infatuated, and transgressing, being himself subject to sorrow, seeks what is also subject to sorrow.
"And what, monks, would you say is subject to defilement? Sons and wife, monks, are subject to defilement, female slaves and male slaves are subject to defilement, goats and sheep are subject to defilement, fowl and pigs are subject to defilement, elephants, cattle, horses and mares are subject to defilement, gold and silver are subject to defilement. These clingings, monks, are subject to defilement. Here one who is bound, infatuated, and transgressing, being himself subject to defilement, seeks what is also subject to defilement. This, monks, is the ignoble quest.
275. "And what, monks, is the noble quest? Here, monks, someone being himself subject to birth, having understood the danger in what is subject to birth, seeks the unborn, the unsurpassed freedom from bondage, Nibbāna; being himself subject to ageing, having understood the danger in what is subject to ageing, seeks the ageless, the unsurpassed freedom from bondage, Nibbāna; being himself subject to disease, having understood the danger in what is subject to disease, seeks the disease-free, the unsurpassed freedom from bondage, Nibbāna; being himself subject to death, having understood the danger in what is subject to death, seeks the deathless, the unsurpassed freedom from bondage, Nibbāna; being himself subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless, the unsurpassed freedom from bondage, Nibbāna; being himself subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled, the unsurpassed freedom from bondage, Nibbāna. This, monks, is the noble quest.
276. "I too, monks, before the enlightenment, while still unenlightened, being just a Bodhisatta, being myself subject to birth sought what is also subject to birth, being myself subject to ageing sought what is also subject to ageing, being myself subject to disease sought what is also subject to disease, being myself subject to death sought what is also subject to death, being myself subject to sorrow sought what is also subject to sorrow, being myself subject to defilement sought what is also subject to defilement. This occurred to me, monks - 'Why indeed do I, being myself subject to birth, seek what is also subject to birth, being myself subject to ageing... etc. being subject to disease... being subject to death... being subject to sorrow... being myself subject to defilement seek what is also subject to defilement? What if I, being myself subject to birth, having understood the danger in what is subject to birth, were to seek the unborn, the unsurpassed freedom from bondage, Nibbāna; being myself subject to ageing, having understood the danger in what is subject to ageing, were to seek the ageless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to disease, having understood the danger in what is subject to disease, were to seek the disease-free, the unsurpassed freedom from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, were to seek the deathless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, were to seek the sorrowless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, were to seek the undefiled, the unsurpassed freedom from bondage, Nibbāna.'
277. "So I, monks, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the first stage of life, against the wishes of my unwilling parents, with tearful faces, weeping, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached Āḷāra Kālāma. Having approached, I said this to Āḷāra Kālāma - 'I wish, friend Kālāma, to live the holy life in this Teaching and discipline.' When this was said, monks, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, monks, before long, quickly, learnt that Teaching thoroughly. So I, monks, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, monks - 'Āḷāra Kālāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Āḷāra Kālāma dwells knowing and seeing this Teaching.'
Then I, monks, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'In what respect, friend Kālāma, do you declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, monks, Āḷāra Kālāma declared the plane of nothingness. This occurred to me, monks - 'It is not only Āḷāra Kālāma who has faith, I too have faith; it is not only Āḷāra Kālāma who has energy, I too have energy; it is not only Āḷāra Kālāma who has mindfulness, I too have mindfulness; it is not only Āḷāra Kālāma who has concentration, I too have concentration; it is not only Āḷāra Kālāma who has wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Āḷāra Kālāma declares, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, monks, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.
Then I, monks, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma -
'Is it to this extent, friend Kālāma, that you declare this Teaching, having realised by direct knowledge yourself, having attained?'
'It is to this extent indeed, friend, that I declare this Teaching, having realised by direct knowledge myself, having attained.'
'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.'
'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which I declare, having realised by direct knowledge myself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching I declare, having realised by direct knowledge myself, having attained. Thus the Teaching which I know, that Teaching you know; the Teaching which you know, that Teaching I know. Thus as I am, so are you; as you are, so am I. Come now, friend, let us both together look after this community.' Thus indeed, monks, Āḷāra Kālāma, being my teacher, placed me, being his pupil, on an equal footing with himself, and honoured me with the highest honour. This occurred to me, monks - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of nothingness.' So I, monks, not being satisfied with that Teaching, disenchanted with that Teaching, departed.
278. "So I, monks, seeking what is wholesome, searching for the unsurpassed state of supreme peace, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'I wish, friend, to live the holy life in this Teaching and discipline.' When this was said, monks, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that an intelligent person could before long realise his own teacher's doctrine by direct knowledge himself, having attained, and dwell in it.' So I, monks, before long, quickly, learnt that Teaching thoroughly. So I, monks, to that extent only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, monks - 'Rāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Rāma dwelt knowing and seeing this Teaching.'
"Then I, monks, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'In what respect, friend, did Rāma declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, monks, Udaka Rāmaputta declared the plane of neither-perception-nor-non-perception. This occurred to me, monks - 'It is not only Rāma who had faith, I too have faith; it is not only Rāma who had energy, I too have energy; it is not only Rāma who had mindfulness, I too have mindfulness; it is not only Rāma who had concentration, I too have concentration; it is not only Rāma who had wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Rāma declared, saying "having realised by direct knowledge myself, having attained, I dwell in it".' So I, monks, before long, quickly, having realised that Teaching by direct knowledge myself, having attained, dwelt in it.
"Then I, monks, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta -
'Is it to this extent, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained?'
'It is to this extent indeed, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained.'
'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.'
'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which Rāma declared, having realised by direct knowledge himself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained. The Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching Rāma declared, having realised by direct knowledge himself, having attained. Thus the Teaching which Rāma directly knew, that Teaching you know; the Teaching which you know, that Teaching Rāma directly knew. Thus as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you look after this community.' Thus indeed, monks, Udaka Rāmaputta, being my fellow in the holy life, placed me in the position of teacher, and honoured me with the highest honour. This occurred to me, monks - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of neither-perception-nor-non-perception.' So I, monks, not being satisfied with that Teaching, disenchanted with that Teaching, departed.
279. "So I, monks, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering on a journey gradually among the Magadhans, arrived at Uruvelā, the market town of Senāni. There I saw a delightful piece of land, a pleasing jungle thicket, a flowing river with pure water, with good fords, delightful, and all around a village as food resort. This occurred to me, monks - 'Delightful indeed, friend, is this piece of land, pleasing is the jungle thicket, the river flows with pure water, with good fords, delightful, and all around is a village as food resort. This is indeed suitable for a son of good family desirous of striving, for striving.' So I, monks, sat down right there - 'This is suitable for striving.'
280. "So I, monks, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn, the unsurpassed freedom from bondage, Nibbāna, attained the unborn, the unsurpassed freedom from bondage, Nibbāna; being myself subject to ageing, having understood the danger in what is subject to ageing, seeking the ageless, the unsurpassed freedom from bondage, Nibbāna, attained the ageless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to disease, having understood the danger in what is subject to disease, seeking the disease-free, the unsurpassed freedom from bondage, Nibbāna, attained the disease-free, the unsurpassed freedom from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, attained the deathless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, attained the sorrowless, the unsurpassed freedom from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, the unsurpassed freedom from bondage, Nibbāna, attained the undefiled, the unsurpassed freedom from bondage, Nibbāna. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.'
281. "This occurred to me, monks - 'This Teaching attained by me is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is pleased with attachment. For this generation delighting in attachment, rejoicing in attachment, pleased with attachment, this state is difficult to see, that is to say - specific conditionality, dependent origination. This state too is difficult to see, that is to say - the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. And if I were to teach the Teaching, and others would not understand me, that would be weariness for me, that would be harming for me.' So much so, monks, that these simple verses, never heard before, came to my mind -
This Teaching is not easily understood by those overcome by lust and hate.
Those infatuated with lust will not see it, enveloped by a mass of darkness.'
282. "Thus, monks, as I reflected, my mind inclined to living at ease, not to teaching the Teaching. Then, monks, Brahmā Sahampati, having known with his mind the reflection in my mind, this occurred to him - 'Alas, the world is perishing, alas, the world is being destroyed, for the mind of the Truth-finder, the Worthy One, the One Enlightened by himself, inclines to living at ease, not to teaching the Teaching.' Then, monks, Brahmā Sahampati - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before me. Then, monks, Brahmā Sahampati, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards me, said this to me - 'Let the Blessed One teach the Teaching, venerable sir, let the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who understand the Teaching.' This, monks, Brahmā Sahampati said. Having said this, he further said this -
An impure teaching devised by those with stains;
Open this door to the Deathless,
Let them hear the Teaching awakened to by the Stainless One.
Might see the populace all around;
So too, O wise one, having ascended the palace made of the Teaching,
O all-seeing one;
Yourself free from sorrow, look upon the populace sunk in sorrow,
Overcome by birth and ageing.
Caravan leader, free from debt, wander in the world;
Let the Blessed One teach the Teaching,
There will be those who understand.'"
283. "Then I, monks, having understood Brahmā's request and dependent on compassion for beings, surveyed the world with the Buddha-eye. I saw, monks, surveying the world with the Buddha-eye, beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Just as in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and stand level with the water; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, and having risen above the water, stand untainted by the water; just so indeed, monks, surveying the world with the Buddha-eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Then I, monks, replied to Brahmā Sahampati in verse:
Let those who have ears release their faith;
Perceiving harm, I did not speak the well-practised,
Sublime Teaching among humans, O Brahmā.'
"Then, monks, Brahmā Sahampati, thinking 'I have created the opportunity for the Blessed One to teach the Teaching,' paid respect to me, circumambulated me keeping me on his right, and disappeared right there.
284. "This occurred to me, monks - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' This occurred to me, monks - 'This Āḷāra Kālāma is wise, accomplished, and intelligent, one who has long had little dust in his eyes. What if I were to first teach the Teaching to Āḷāra Kālāma. He will understand this Teaching quickly.' Then, monks, a deity approached me and said this - 'Āḷāra Kālāma died a week ago, venerable sir.' And knowledge and vision arose in me - 'Āḷāra Kālāma died a week ago.' This occurred to me, monks - 'Āḷāra Kālāma has suffered a great loss. For if he had heard this Teaching, he would have understood it quickly.'
"This occurred to me, monks - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' This occurred to me, monks - 'This Udaka Rāmaputta is wise, accomplished, and intelligent, one who has long had little dust in his eyes. What if I were to first teach the Teaching to Udaka Rāmaputta. He will understand this Teaching quickly.' Then, monks, a deity approached me and said this - 'Udaka Rāmaputta died last evening, venerable sir.' And knowledge and vision arose in me - 'Udaka Rāmaputta died last evening.' This occurred to me, monks - 'Udaka Rāmaputta has suffered a great loss. For if he had heard this Teaching, he would have understood it quickly.'
"This occurred to me, monks - 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' This occurred to me, monks - 'The group of five monks have been of great service to me, they who attended on me when I was resolute in striving. What if I were to first teach the Teaching to the group of five monks.' This occurred to me, monks - 'Where are the group of five monks dwelling now?' I saw, monks, with the divine eye, which is pure and surpasses the human, the group of five monks dwelling at Bārāṇasī in the Deer Park at Isipatana. Then I, monks, having dwelt at Uruvelā as long as I liked, set out on a journey towards Bārāṇasī.
285. "Monks, Upaka the naked ascetic saw me travelling on the highway between Gayā and the Bodhi tree. Having seen me, he said this - 'Your faculties are indeed very clear, friend, your complexion is pure and bright! With reference to whom have you gone forth, friend, or who is your Teacher, or whose Teaching do you approve of?' When this was said, monks, I addressed Upaka the naked ascetic in verses -
Having abandoned all, liberated through the elimination of craving, having directly known by myself, whom should I point to as teacher?
In the world including the gods, there is no one who is my match.
I alone am the One Enlightened by himself, become cool, quenched.
In the world that has become blind, I will beat the drum of the Deathless.'
'According to what you claim, friend, you deserve to be the infinite conqueror!'
Evil mental states have been conquered by me, therefore, Upaka, I am a conqueror.'
"When this was said, monks, Upaka the naked ascetic, having said 'May it be so, friend,' having shaken his head, having taken a side path, departed.
286. "Then I, monks, wandering on a journey gradually, approached the group of five monks at Bārāṇasī, at Isipatana in the Deer Park. The group of five monks, monks, saw me coming from afar. Having seen me, they made an agreement among themselves: 'This ascetic Gotama is coming, friends, one given to luxurious living, who has strayed from striving, who has reverted to luxurious living. He should not be paid respect to, he should not be risen for; his bowl and robe should not be received. But yet a seat should be set out; if he wishes, he will sit down.' But as I approached, monks, the group of five monks were not able to abide by their own agreement. Some, having come forward to meet me, received my bowl and robe; some prepared a seat; some set up water for washing the feet. But yet they addressed me by name and as 'friend'.
"When this was said, I, monks, said this to the group of five monks: 'Do not, monks, address the Truth-finder by name and as "friend". The Truth-finder, monks, is a Worthy One, a One Enlightened by himself. Lend an ear, monks; the Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.' When this was said, monks, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?' When this was said, I, monks, said this to the group of five monks: 'The Truth-finder, monks, is not given to luxurious living, has not strayed from striving, has not reverted to luxurious living. The Truth-finder, monks, is a Worthy One, a One Enlightened by himself. Lend an ear, monks; the Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.' For the second time, monks, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?' For the second time, I, monks, said this to the group of five monks: 'The Truth-finder, monks, is not given to luxurious living, etc. having attained, you will dwell.' For the third time, monks, the group of five monks said this to me: 'Even by that conduct, friend Gotama, by that practice, by that performance of austerities, you did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; how then will you now, given to luxurious living, having strayed from striving, having reverted to luxurious living, attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones?'
"When this was said, I, monks, said this to the group of five monks: 'Do you recall, monks, that I have ever before spoken in such a way as this?' 'No indeed, venerable sir.' 'The Truth-finder, monks, is a Worthy One, a One Enlightened by himself. Lend an ear, monks; the Deathless has been attained. I instruct, I teach the Teaching. Proceeding in accordance with the advice, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - in this very life, having realised by direct knowledge yourselves, having attained, you will dwell.'
"I was able, monks, to convince the group of five monks. I would exhort two monks, while three monks went for almsfood. Whatever the three monks brought back from going for almsfood, by that the six of us sustained ourselves. I would exhort three monks, while two monks went for almsfood. Whatever the two monks brought back from going for almsfood, by that the six of us sustained ourselves. Then, monks, the group of five monks, being thus exhorted by me, being thus instructed by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn, the unsurpassed freedom from bondage, Nibbāna, attained the unborn, the unsurpassed freedom from bondage, Nibbāna; being themselves subject to ageing, having understood the danger in what is subject to ageing, seeking the ageless, the unsurpassed freedom from bondage, Nibbāna, attained the ageless, the unsurpassed freedom from bondage, Nibbāna; being themselves subject to disease, etc. being themselves subject to death... being themselves subject to sorrow... being themselves subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, the unsurpassed freedom from bondage, Nibbāna, attained the undefiled, the unsurpassed freedom from bondage, Nibbāna. And knowledge and vision arose in them - 'Unshakable is our liberation, this is the last birth, there is now no more rebirth.'
287. "Monks, these are the five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... Tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These, monks, are the five types of sensual pleasure. Whatever ascetics or brahmins, monks, who consume these five types of sensual pleasure while bound by greed, infatuated, immersed, not seeing the danger, without wisdom of escape, they should be known thus - 'They have fallen into calamity, fallen into disaster, subject to be done with as wished by the Evil One.' "Just as, monks, a forest deer, bound, might lie down on a heap of snares. He should be known thus - 'He has fallen into calamity, fallen into disaster, subject to be done with as wished by the huntsman. And when the huntsman comes, he will not be able to go wherever he wishes.' Just so, monks, whatever ascetics or brahmins who consume these five types of sensual pleasure while bound by greed, infatuated, immersed, not seeing the danger, without wisdom of escape, they should be known thus - 'They have fallen into calamity, fallen into disaster, subject to be done with as wished by the Evil One.' But whatever ascetics or brahmins, monks, who consume these five types of sensual pleasure while not bound by greed, not infatuated, not immersed, seeing the danger, with wisdom of escape, they should be known thus - 'They have not fallen into calamity, not fallen into disaster, not subject to be done with as wished by the Evil One.'
"Just as, monks, a forest deer, unbound, might lie down on a heap of snares. He should be known thus - 'He has not fallen into calamity, not fallen into disaster, not subject to be done with as wished by the huntsman. And when the huntsman comes, he will be able to go wherever he wishes.' Just so, monks, whatever ascetics or brahmins who consume these five types of sensual pleasure while not bound by greed, not infatuated, not immersed, seeing the danger, with wisdom of escape, they should be known thus - 'They have not fallen into calamity, not fallen into disaster, not subject to be done with as wished by the Evil One.'
"Just as, monks, a forest deer, roaming in the forest wilds, goes confidently, stands confidently, sits down confidently, lies down confidently. What is the reason for this? He has gone beyond the range of the huntsman, monks. Just so, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One.
"Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception. This is called, monks, etc. the Evil One.
"Furthermore, monks, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are completely eliminated. This is called, monks, a monk who has blinded Māra, who, having destroyed his track, has gone beyond the sight of the Evil One. One who has crossed over attachment in the world, he goes confidently, he stands confidently, he sits confidently, he lies down confidently. What is the reason for this? He has gone beyond the range of the Evil One, monks."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Heap of Snares is concluded as sixth.