Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One
The Collection of the Long Discourses
The Chapter on the Aggregate of Morality
1.
The Discourse on the Supreme Net
Talk on the Wanderers
1. Thus have I heard - On one occasion the Blessed One was travelling on the highway between Rājagaha and Nāḷanda together with a large Community of monks, about five hundred monks. The wanderer Suppiya too was travelling on the highway between Rājagaha and Nāḷanda together with his pupil, the brahmin youth Brahmadatta. There the wanderer Suppiya spoke in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, speaking in direct contradiction to each other, followed closely behind the Blessed One and the Community of monks.
2. Then the Blessed One went to spend one night at the royal rest-house in Ambalaṭṭhikā together with the Community of monks. The wanderer Suppiya too went to spend one night at the royal rest-house in Ambalaṭṭhikā with his pupil, the brahmin youth Brahmadatta. There too the wanderer Suppiya spoke in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, dwelt speaking in direct contradiction to each other.
3. Then, when several monks had risen at dawn and were seated together in the assembly hall, this discussion arose: "It is wonderful, friends, it is marvellous, friends, how well the Blessed One, who knows and sees, the Worthy One, the Fully Enlightened One, has understood the different dispositions of beings. For this wanderer Suppiya speaks in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, speaking in direct contradiction to each other, follow closely behind the Blessed One and the Community of monks."
4. Then the Blessed One, having learned of this discussion among the monks, went to the assembly hall; having approached, he 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? What was the conversation that was interrupted?" When this was said, those monks said to the Blessed One: "Here, venerable sir, when we had risen at dawn and were seated together in the assembly hall, this discussion arose: 'It is wonderful, friends, it is marvellous, friends, how well the Blessed One, who knows and sees, the Worthy One, the Fully Enlightened One, has understood the different dispositions of beings. For this wanderer Suppiya speaks in many ways in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community; but Suppiya the wanderer's pupil, the brahmin youth Brahmadatta, spoke in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. Thus these two, teacher and pupil, speaking in direct contradiction to each other, follow closely behind the Blessed One and the Community of monks.' This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."
5. "Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, you should not give way to resentment, displeasure, or mental discontent. Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, and if you become angry or displeased at that, it would be an obstacle for you yourselves. Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, and if you become angry or displeased at that, would you be able to recognise whether others' speech is well-spoken or ill-spoken?" "No, Venerable Sir." "Monks, if others speak in dispraise of me, in dispraise of the Teaching, or in dispraise of the Community, you should explain what is untrue as untrue: 'For this reason this is untrue, for this reason this is incorrect, this is not found in us, this does not occur among us.'
6. "Monks, if others speak in praise of me, in praise of the Teaching, or in praise of the Community, you should not feel joy, pleasure, or mental elation. Monks, if others speak in praise of me, in praise of the Teaching, or in praise of the Community, and if you become joyful, pleased and elated at that, it would be an obstacle for you yourselves. Monks, if others speak in praise of me, in praise of the Teaching, or in praise of the Community, you should acknowledge what is true as true: 'For this reason this is true, for this reason this is correct, this exists in us, this is found among us.'
The Lesser Section on Virtue
7. "Monks, it is a trifling matter, a mere matter of virtuous behaviour, by which a worldling would praise the Truth Finder when speaking in praise. And what, monks, is that trifling matter, that mere matter of virtuous behaviour, by which a worldling would praise the Truth Finder when speaking in praise?
8. 'Having abandoned the destruction of life, the ascetic Gotama abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
'Having abandoned taking what is not given, the ascetic Gotama abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
'Having abandoned unchaste conduct, the ascetic Gotama lives the holy life, keeping far away from sexual intercourse, which is a village practice' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
9. 'Having abandoned false speech, the ascetic Gotama abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
'Having abandoned divisive speech, the ascetic Gotama abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people, nor does he repeat here what he has heard elsewhere to divide those people. 'Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
'Having abandoned harsh speech, the ascetic Gotama abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
'Having abandoned idle chatter, the ascetic Gotama abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
10. 'The ascetic Gotama abstains from damaging seed and plant life' - Thus indeed, monks... etc...
'The ascetic Gotama eats only one meal a day, abstaining from eating at night and from food at improper times...'
The ascetic Gotama abstains from watching dancing, singing, music and shows...
The ascetic Gotama abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations...
The ascetic Gotama abstains from high and luxurious beds...
The ascetic Gotama abstains from accepting gold and silver...
The ascetic Gotama abstains from accepting raw grain...
The ascetic Gotama abstains from accepting raw meat...
The ascetic Gotama abstains from accepting women and girls...
The ascetic Gotama abstains from accepting male and female slaves...
The ascetic Gotama abstains from accepting goats and sheep...
The ascetic Gotama abstains from accepting fowl and swine...
The ascetic Gotama abstains from accepting elephants, cattle, horses and mares...
The ascetic Gotama abstains from accepting fields and land...
The ascetic Gotama abstains from running messages and errands...
The ascetic Gotama abstains from buying and selling...
The ascetic Gotama abstains from using false weights, false metals, and false measures...
The ascetic Gotama abstains from cheating, deceiving, fraud and crooked dealings...
'The ascetic Gotama abstains from cutting, killing, imprisoning, highway robbery, plunder and violence' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
The Lesser Section on Virtue is concluded.
Middle Section on Virtuous Behaviour
11. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in damaging seed and plant life such as these: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth; the ascetic Gotama abstains from such damaging of seed and plant life' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
12. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in storing up goods for consumption such as these: storing up food, storing up drink, storing up clothes, storing up vehicles, storing up beds, storing up perfumes, storing up material things - the ascetic Gotama abstains from such storing up of goods for consumption' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
13. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in watching shows such as these: dancing, singing, music, plays, story-telling, hand-clapping, cymbals, drums, magic shows, acrobatic shows, bamboo-pole climbing, washing of an elephant, animal fights - elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights - stick fights, fist fights, wrestling matches, military parades, battle arrays, and troop reviews - the ascetic Gotama abstains from watching such shows' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
14. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in games and recreations such as these: eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice games, stick games, drawing straws, games with dice, leaf-tubes, toy ploughs, somersaults, toy windmills, toy measures, toy chariots, toy bows, guessing letters, guessing thoughts, mimicking deformities - the ascetic Gotama abstains from such games and recreations' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
15. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in using high and luxurious beds such as these: large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends - the ascetic Gotama abstains from using such high and luxurious beds' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
16. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in adorning and beautifying themselves such as these: rubbing, massaging, bathing, kneading, using mirrors, eye-ointments, garlands, scents, cosmetics, face-powders, face-creams, bracelets, head-bands, decorated walking sticks, ornamental containers, swords, sunshades, decorated sandals, turbans, gems, yak-tail fans, long-fringed white robes - the ascetic Gotama abstains from such adorning and beautifying' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
17. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in pointless talk such as these: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - the ascetic Gotama abstains from such pointless talk' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
18. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in argumentative talk such as these: 'You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can' - the ascetic Gotama abstains from such argumentative talk' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
19. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in running messages and errands such as these: for kings, royal ministers, nobles, brahmins, householders, and princes, saying "Go here, go there, take this, bring that from there" - the ascetic Gotama abstains from such running of messages and errands' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
20. 'While some ascetics and brahmins, while living on food offered by the faithful, are fraudulent, deceitful, fortune-telling, and dishonest, seeking to gain profit from profit - the ascetic Gotama abstains from such fraudulent and deceitful practices' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
The Middle Section on Virtuous Behaviour is finished.
The Greater Section on Virtue
21. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: reading marks on limbs, reading omens and signs, interpreting celestial events, interpreting dreams, reading marks on the body, reading marks on cloth gnawed by mice, offering fire oblations, offering oblations from a ladle, offering oblations of husks, rice powder, rice grains, ghee, and oil, offering oblations from the mouth, offering blood sacrifices, palmistry, geomancy, laying ghosts, knowledge of house spirits, earth magic, snake charming, poison craft, scorpion craft, rat craft, bird craft, crow craft, foretelling life span, chanting protective spells, interpreting animal calls - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
22. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: reading marks on gems, reading marks on cloth, reading marks on sticks, reading marks on weapons, reading marks on swords, reading marks on arrows, reading marks on bows, reading marks on other weapons, reading marks on women, reading marks on men, reading marks on boys, reading marks on girls, reading marks on male slaves, reading marks on female slaves, reading marks on elephants, reading marks on horses, reading marks on buffaloes, reading marks on bulls, reading marks on cattle, reading marks on goats, reading marks on rams, reading marks on fowl, reading marks on quail, reading marks on lizards, reading marks on earrings, reading marks on tortoises, reading marks on deer - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
23. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: "There will be a march forth of the king", "There will not be a march forth of the king", "There will be an advance of our king", "There will be a retreat of the foreign kings", "There will be an advance of the foreign kings", "There will be a retreat of our king", "There will be victory for our king", "There will be defeat for the foreign kings", "There will be victory for the foreign kings", "There will be defeat for our king", "Thus there will be victory for this one", "There will be defeat for that one" - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
24. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: "There will be an eclipse of the moon, there will be an eclipse of the sun, there will be an eclipse of a constellation, the moon and sun will go on their proper courses, the moon and sun will go on improper courses, the constellations will go on their proper courses, the constellations will go on improper courses, there will be a falling of meteors, there will be a blazing of the directions, there will be an earthquake, there will be thunder from a clear sky, there will be a rising and setting, a darkening and brightening of the moon, sun, and constellations, such will be the result of the moon's eclipse, such will be the result of the sun's eclipse, such will be the result of a constellation's eclipse, such will be the result of the moon and sun going on their proper courses, such will be the result of the moon and sun going on improper courses, such will be the result of the constellations going on their proper courses, such will be the result of the constellations going on improper courses, such will be the result of the falling of meteors, such will be the result of the blazing of the directions, such will be the result of an earthquake, such will be the result of thunder from a clear sky, such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations" - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
25. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: "There will be good rainfall, there will be poor rainfall, there will be plenty, there will be famine, there will be security, there will be peril, there will be disease, there will be health", counting, accounting, calculation, composing poetry, philosophising - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
26. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: arranging marriages, arranging divorces, bringing together, breaking apart, collecting debts, lending money on interest, making lucky, making unlucky, causing miscarriage, paralysing the tongue, locking the jaws, casting spells on hands, casting spells on jaws, casting spells on ears, consulting a mirror, consulting young girls, consulting deities, sun-worship, great-being-worship, breathing fire, invoking the goddess of fortune - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
27. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: pacification rites, vow-fulfilling rites, spirit rites, earth magic, rain-making, drought-making, building consecration, ritual bathing, ceremonial washing, fire oblations, administering emetics, administering purgatives, administering expectorants, administering enemas, administering head treatments, preparing ear-oils, making eye-drops, administering nose treatments, applying collyrium, counter-applying collyrium, eye surgery, surgery, pediatrics, administering root medicines, binding on medicinal herbs, releasing bound medicines - the ascetic Gotama abstains from such base arts and wrong livelihood' - Thus indeed, monks, would a worldling speak when praising the Truth Finder.
"This, monks, is that trifling matter, that mere matter of virtuous behaviour, by which a worldling would praise the Truth Finder when speaking in praise.
The Greater Section on Virtue is concluded.
Views About the Past
28. "Monks, there are other things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Truth Finder, having realised them by direct knowledge, proclaims, and about which others would rightly speak in praise of the Truth Finder in accordance with reality. And what, monks, are these things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Truth Finder, having realised them by direct knowledge, proclaims, and about which others would rightly speak in praise of the Truth Finder in accordance with reality?
29. "Monks, there are some ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds. And based on what, with reference to what, do these good ascetics and brahmins theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds?
Eternalism
30. "Monks, there are some ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal on four grounds?
31. "Here, monks, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.
"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally. What is the reason for this? For I, through ardor, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms I recollect manifold past lives. By this I know that 'the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.
32. "And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal in the second case? Here, monks, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: one world-contraction and expansion, two world-contractions and expansions, three world-contractions and expansions, four world-contractions and expansions, five world-contractions and expansions, ten world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.
"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally. What is the reason for this? For I, through ardor, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I recollect manifold past lives. That is: one world-contraction and expansion, two world-contractions and expansions, three world-contractions and expansions, four world-contractions and expansions, five world-contractions and expansions, ten world-contractions and expansions. There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms I recollect manifold past lives. By this I know that 'the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar, and those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.
33. "And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal in the third case? Here, monks, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: ten world-contractions and expansions, twenty world-contractions and expansions, thirty world-contractions and expansions, forty world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.
"He speaks thus: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally. What is the reason for this? For I, through ardor, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I recollect manifold past lives. That is: ten world-contractions and expansions, twenty world-contractions and expansions, thirty world-contractions and expansions, forty world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms I recollect manifold past lives. By this I know that 'the self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar, and those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.
34. "And based on what, with reference to what, do these good ascetics and brahmins who are eternalists proclaim the self and the world to be eternal in the fourth case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar; and those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are eternalists proclaim the self and the world to be eternal.
35. "Monks, these ascetics and brahmins who are eternalists proclaim the self and the world to be eternal on these four grounds. Whatever ascetics or brahmins who are eternalists and who proclaim the self and the world to be eternal, all of them do so on these four grounds or on one or other of them; there is nothing outside of this.
36. "monks, the Truth Finder understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Truth Finder understands this and he understands what is beyond this. And he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Truth Finder, monks, is liberated through non-clinging.
37. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Truth Finder, having realised them by direct knowledge, proclaims, and about which others would rightly speak in praise of the Truth Finder in accordance with reality.
First recitation section.
Partial Eternalism
38. "Monks, there are some ascetics and brahmins who are partial eternalists and partial non-eternalists, who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal on four grounds?
39. "There comes a time, monks, when, after a very long period has passed, this world contracts. When the world is contracting, beings for the most part are reborn in the Ābhassara Brahma world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.
40. "There comes a time, monks, when, after a very long period has passed, this world expands. When the world is expanding, an empty Brahma-mansion appears. Then a certain being, due to the exhaustion of their life-span or the exhaustion of their merit, passes away from the realm of radiant gods and arises in the empty Brahma-mansion. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.
41. Due to having dwelt there alone for a long time, agitation and discontent arise in him: 'Oh, may other beings come to this position of being!' Then other beings, due to the exhaustion of their life-span or the exhaustion of their merit, pass away from the realm of radiant gods and arise in the Brahma-mansion in company with that being. There they too dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.
42. "There, monks, the being who was first reborn has this thought: 'I am Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. These beings were created by me. What is the reason for this? Because earlier I had this thought: 'Oh, may other beings come to this position of being!' Such was my mind's wish, and these beings have come to this position of being.'
"Those beings who were reborn later also have this thought: 'This venerable one is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. We were created by this venerable Brahmā. What is the reason for this? For we saw him here first arisen, while we arose afterwards.'
43. "There, monks, the being who was first reborn is of longer life span, of greater beauty, and more influential. But those beings who were reborn later are of shorter life span, of lesser beauty, and less influential.
44. "Monks, there is the possibility that some being, having passed away from that realm, comes to this position of being. Having come to this position of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardor, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life, but do not recollect beyond that.
"He speaks thus: 'That venerable one who is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be, by whom we were created, he is permanent, stable, eternal, not subject to change, and will remain the same for eternity. But we who were created by that venerable Brahmā, we are impermanent, unstable, short-lived, subject to falling away, and have come to this position of being.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.
45. "And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal in the second case? Monks, there are deities called 'corrupted by play', who dwell excessively devoted to laughter, play, and delight. As they dwell excessively devoted to laughter, play, and delight, their mindfulness becomes confused. Due to the decay of mindfulness, these deities fall from that realm.
46. "Monks, there is the possibility that some being, having passed away from that realm, comes to this position of being. Having come to this position of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardor, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life, but do not recollect beyond that.
"He speaks thus: Those venerable deities who are not corrupted by play do not dwell excessively devoted to laughter, play, and delight. As they do not dwell excessively devoted to laughter, play, and delight, their mindfulness does not become confused. Due to the non-decay of mindfulness, these deities do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by play dwelt excessively devoted to laughter, play, and delight. As we dwelt excessively devoted to laughter, play, and delight, our mindfulness became confused. Due to the decay of mindfulness, we fell from that realm and are impermanent, unstable, short-lived, subject to falling away, and have come to this position of being.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.
47. "And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal in the third case? Monks, there are deities called 'corrupted by mind', who dwell excessively observing one another. Observing one another excessively, they corrupt each other's minds. With minds corrupted towards one another, they become weary in body and weary in mind. These deities fall from that realm.
48. "Monks, there is the possibility that some being, having passed away from that realm, comes to this position of being. Having come to this position of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardor, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life, but do not recollect beyond that.
"He speaks thus: Those venerable deities who are not corrupted by mind do not dwell excessively observing one another. Not observing one another excessively, they do not corrupt each other's minds. With minds uncorrupted towards one another, they do not become weary in body and weary in mind. These deities do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by mind observed one another excessively. Observing one another excessively, we corrupted each other's minds, and with minds corrupted towards one another, we became weary in body and weary in mind. Thus we fell from that realm and are impermanent, unstable, short-lived, subject to falling away, and have come to this position of being.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.
49. "And based on what, with reference to what, do these good ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal in the fourth case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'What is called the eye, the ear, the nose, the tongue, and the body - this self is impermanent, unstable, non-eternal, subject to change. But what is called mind, or consciousness - this self is permanent, stable, eternal, not subject to change, and will remain the same for eternity.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal.
50. "Monks, these ascetics and brahmins who are partial eternalists and partial non-eternalists proclaim the self and the world to be partly eternal and partly non-eternal on these four grounds. Whatever ascetics or brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal, all of them do so on these four grounds or on one or other of them; there is nothing outside of this.
51. "monks, the Truth Finder understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Truth Finder understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Truth Finder, monks, is liberated through non-clinging.
52. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Truth Finder, having realised them by direct knowledge, proclaims, and about which others would rightly speak in praise of the Truth Finder in accordance with reality.
The Doctrine of the Finite and Infinite
53. "Monks, there are some ascetics and brahmins who are finitists and infinitists, who proclaim the world to be finite and infinite on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite on four grounds?
54. "Here, monks, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he dwells perceiving the world as finite.
"He speaks thus: 'This world is finite and round. What is the reason for this? For I, through ardor, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I dwell perceiving the world as finite. By this I know - that 'this world is finite and round.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.
55. "And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite in the second case? Here, monks, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he dwells perceiving the world as infinite.
"He speaks thus: 'This world is infinite and boundless. Those ascetics and brahmins who said - "This world is finite and round," they spoke falsely. This world is infinite and boundless. What is the reason for this? For I, through ardor, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I dwell perceiving the world as infinite. By this I know - that 'this world is infinite and boundless.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.
56. "And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite in the third case? Here, monks, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he dwells perceiving the world as finite above and below, but infinite across.
"He speaks thus: 'This world is both finite and infinite. Those ascetics and brahmins who said - "This world is finite and round," they spoke falsely. And those ascetics and brahmins who said - "This world is infinite and boundless," they too spoke falsely. This world is both finite and infinite. What is the reason for this? For I, through ardor, striving, pursuit, diligence, and right attention, attain such a concentration of mind that when my mind is concentrated, I dwell perceiving the world as finite above and below, but infinite across. By this I know - that 'this world is both finite and infinite.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.
57. "And based on what, with reference to what, do these good ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite in the fourth case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'This world is neither finite nor infinite. Those ascetics and brahmins who said - "This world is finite and round," they spoke falsely. And those ascetics and brahmins who said - "This world is infinite and boundless," they too spoke falsely. And those ascetics and brahmins who said - "This world is both finite and infinite," they too spoke falsely. This world is neither finite nor infinite.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite.
58. "Monks, these ascetics and brahmins who are finitists and infinitists proclaim the world to be finite and infinite on these four grounds. Whatever ascetics or brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite, all of them do so on these four grounds or on one or other of them; there is nothing outside of this.
59. "monks, the Truth Finder understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Truth Finder understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Truth Finder, monks, is liberated through non-clinging.
60. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Truth Finder, having realised them by direct knowledge, proclaims, and about which others would rightly speak in praise of the Truth Finder in accordance with reality.
The Doctrine of Eel-Wriggling
61. "Monks, there are some ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds. And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds?
62. "Here, monks, some ascetic or brahmin does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He thinks thus: 'I do not understand as it really is "this is wholesome", I do not understand as it really is "this is unwholesome". If I, not understanding as it really is "this is wholesome", not understanding as it really is "this is unwholesome", were to declare "this is wholesome" or "this is unwholesome", that would be false on my part. What would be false on my part would be vexation for me. What would be vexation for me would be an obstacle for me.' Thus, from fear of false speech, from loathing of false speech, he neither declares 'this is wholesome' nor 'this is unwholesome', and when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.
63. "And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling in the second case? Here, monks, some ascetic or brahmin does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He thinks thus: 'I do not understand as it really is "this is wholesome", I do not understand as it really is "this is unwholesome". If I, not understanding as it really is "this is wholesome", not understanding as it really is "this is unwholesome", were to declare "this is wholesome" or "this is unwholesome", there would arise in me desire, lust, hatred, or aversion. Where there would arise in me desire, lust, hatred, or aversion, that would be clinging on my part. What would be clinging on my part would be vexation for me. What would be vexation for me would be an obstacle for me.' Thus, from fear of clinging, from loathing of clinging, he neither declares 'this is wholesome' nor 'this is unwholesome', and when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.
64. "And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling in the third case? Here, monks, some ascetic or brahmin does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He thinks thus: 'I do not understand as it really is "this is wholesome", I do not understand as it really is "this is unwholesome". If I, not understanding as it really is "this is wholesome", not understanding as it really is "this is unwholesome", were to declare "this is wholesome" or "this is unwholesome". There are ascetics and brahmins who are wise, subtle, experienced in controversy, who wander about demolishing the views of others with their wisdom. They might cross-examine me, press me for reasons, and scrutinize me. When they cross-examine me, press me for reasons, and scrutinize me, I might not be able to satisfy them. When I would not be able to satisfy them, that would be vexation for me. What would be vexation for me would be an obstacle for me.' Thus, from fear of cross-examination, from loathing of cross-examination, he neither declares 'this is wholesome' nor 'this is unwholesome', and when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the third position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.
65. "And based on what, with reference to what, do these good ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling in the fourth case? Here, monks, some ascetic or brahmin is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'If you ask me if there is another world - if I thought there is another world, I would declare to you "there is another world." But I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' 'There is no other world... 'There both is and is not another world... 'There neither is nor is not another world... 'There are spontaneously reborn beings... 'There are no spontaneously reborn beings... 'There both are and are not spontaneously reborn beings... 'There neither are nor are not spontaneously reborn beings... 'There is result and consequence of good and bad actions... 'There is no result and consequence of good and bad actions... 'There both is and is not result and consequence of good and bad actions... 'There neither is nor is not result and consequence of good and bad actions... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'If you ask me if the Truth Finder neither exists nor does not exist after death - if I thought the Truth Finder neither exists nor does not exist after death, I would declare to you "the Truth Finder neither exists nor does not exist after death." But I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' This, monks, is the fourth position based on which, with reference to which, some ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling.
66. "Monks, these ascetics and brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling on these four grounds. Whatever ascetics or brahmins who are eel-wrigglers, when questioned about this or that point, resort to verbal evasion and eel-wriggling, all of them do so on these four grounds or on one or other of them, there is nothing outside of this... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
Doctrine of Fortuitous Origination
67. "Monks, there are some ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds. And based on what, with reference to what, do these good ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen on two grounds?
68. "Monks, there are deities called 'non-percipient beings.' And when perception arises, these deities fall from that realm. Monks, there is the possibility that some being, having passed away from that realm, comes to this position of being. Having come to this position of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardor, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect the arising of perception, but do not recollect beyond that. He speaks thus: 'The self and the world arose fortuitously. What is the reason for this? Because formerly I did not exist, but now, having not existed, I have come to be.' This, monks, is the first position based on which, with reference to which, some ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen.
69. "And based on what, with reference to what, do these good ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen in the second case? Here, monks, some ascetic or brahmin is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he says: 'The self and the world arose fortuitously.' This, monks, is the second position based on which, with reference to which, some ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen.
70. "Monks, these ascetics and brahmins who are fortuitous originationists proclaim the self and the world to be fortuitously arisen on these two grounds. Whatever ascetics or brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen, all of them do so on these two grounds or on one or other of them, there is nothing outside of this... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
71. "Monks, these ascetics and brahmins who theorize about the past, hold views about the past, assert various doctrinal positions concerning the past based on these eighteen grounds. "Monks, whatever ascetics or brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past, all of them do so on these eighteen grounds or on one or other of them, there is nothing outside of this.
72. "monks, the Truth Finder understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Truth Finder understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Truth Finder, monks, is liberated through non-clinging.
73. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Truth Finder, having realised them by direct knowledge, proclaims, and about which others would rightly speak in praise of the Truth Finder in accordance with reality.
The second recitation section.
Theorists About the Future
74. "Monks, there are some ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds. And based on what, with reference to what, do these good ascetics and brahmins theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds?
Doctrine of Conscious Survival
75. "Monks, there are some ascetics and brahmins who theorize about the perception of self after death, who proclaim a percipient self after death on sixteen grounds. And based on what, with reference to what, do these good ascetics and brahmins who theorize about the perception of self after death proclaim a percipient self after death on sixteen grounds?
76. "They proclaim that the self has form, is healthy after death, and percipient." "They proclaim that the self is formless, is healthy after death, and percipient." "The self has both form and is formless..." "The self neither has form nor is formless..." "The self is finite..." "The self is infinite..." "The self is both finite and infinite..." "The self is neither finite nor infinite..." "The self has unified perception..." "The self has diverse perception..." "The self has limited perception..." "The self has measureless perception..." "The self is exclusively happy..." "The self is exclusively suffering..." "The self experiences both happiness and suffering." "They proclaim that the self experiences neither suffering nor happiness, is healthy after death, and percipient."
77. "Monks, these ascetics and brahmins who theorize about the perception of self after death proclaim a percipient self after death on these sixteen grounds. "Whatever ascetics or brahmins who theorize about the perception of self after death proclaim a percipient self after death, all of them do so on these sixteen grounds or on one or other of them, there is nothing outside of this... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
Doctrine of Non-Conscious Survival
78. "Monks, there are some ascetics and brahmins who theorize about the non-perception of self after death, who proclaim a non-percipient self after death on eight grounds. And based on what, with reference to what, do these good ascetics and brahmins who theorize about the non-perception of self after death proclaim a non-percipient self after death on eight grounds?
79. "They proclaim that the self has form, is healthy after death, and non-percipient." "They proclaim that the self is formless, is healthy after death, and non-percipient." "The self has both form and is formless..." "The self neither has form nor is formless..." "The self is finite..." "The self is infinite..." "The self is both finite and infinite..." "They proclaim that the self is neither finite nor infinite, is healthy after death, and non-percipient."
80. "Monks, these ascetics and brahmins who theorize about the non-perception of self after death proclaim a non-percipient self after death on these eight grounds. "Whatever ascetics or brahmins who theorize about the non-perception of self after death proclaim a non-percipient self after death, all of them do so on these eight grounds or on one or other of them, there is nothing outside of this... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
Doctrine of Neither-Perception-Nor-Non-Perception
81. "Monks, there are some ascetics and brahmins who theorize about neither perception nor non-perception of self after death, who proclaim a self that neither has nor lacks perception after death on eight grounds. And based on what, with reference to what, do these good ascetics and brahmins who theorize about neither perception nor non-perception of self after death proclaim a self that neither has nor lacks perception after death on eight grounds?
82. "They proclaim that the self has form, is healthy after death, and neither percipient nor non-percipient," "the self is formless..." "The self has both form and is formless..." "The self neither has form nor is formless..." "The self is finite..." "The self is infinite..." "The self is both finite and infinite..." "They proclaim that the self is neither finite nor infinite, is healthy after death, and neither percipient nor non-percipient."
83. "Monks, these ascetics and brahmins who theorize about neither perception nor non-perception of self after death proclaim a self that neither has nor lacks perception after death on these eight grounds. "Whatever ascetics or brahmins who theorize about neither perception nor non-perception of self after death proclaim a self that neither has nor lacks perception after death, all of them do so on these eight grounds... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
Annihilationism
84. "Monks, there are some ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and extermination of an existing being on seven grounds. And based on what, with reference to what, do these good ascetics and brahmins who are annihilationists proclaim the annihilation, destruction and extermination of an existing being on seven grounds?
85. "Here, monks, some ascetic or brahmin holds such a doctrine and view: 'When, good sir, this self that is material, made of the four great elements, originating from mother and father, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and extermination of an existing being.
86. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that is divine, material, belonging to the sense-sphere, feeding on material food. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and extermination of an existing being.
87. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that is divine, material, mind-made, with all major and minor parts, with complete faculties. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and extermination of an existing being.
88. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," belongs to the base of the infinity of space. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and extermination of an existing being.
89. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," belongs to the base of infinite consciousness. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and extermination of an existing being.
90. "Another says this to him - 'There is indeed, good sir, that self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the base of infinite consciousness, aware that "there is nothing," belongs to the base of nothingness. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and extermination of an existing being.
91. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self is not rightly annihilated to that extent. There is, good sir, another self that, with the complete transcendence of the base of nothingness, aware that "this is peaceful, this is sublime," belongs to the base of neither-perception-nor-non-perception. You neither know nor see that. I know and see that. When that self, good sir, is destroyed and perishes with the breaking up of the body and does not exist after death, at this point, good sir, this self is rightly annihilated.' Thus some proclaim the annihilation, destruction and extermination of an existing being.
92. "Monks, these ascetics and brahmins who are annihilationists proclaim the annihilation, destruction and extermination of an existing being on these seven grounds. "Whatever ascetics or brahmins who are annihilationists and who proclaim the annihilation, destruction and extermination of an existing being, all of them do so on these seven grounds... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
Teaching about Nibbāna in the Present Life
93. "Monks, there are some ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds. And based on what, with reference to what, do these good ascetics and brahmins proclaim supreme Nibbāna in this very life for an existing being on five grounds?
94. "Here, monks, some ascetic or brahmin holds such a doctrine and view: "When, good sir, this self is endowed and furnished with the five cords of sensual pleasure, at this point, good sir, this self has attained supreme Nibbāna in this very life." Thus some proclaim supreme Nibbāna in this very life for an existing being.
95. Another says to him thus: 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because, good sir, sensual pleasures are impermanent, suffering, subject to change, and from their alteration and change arise sorrow, lamentation, suffering, displeasure and despair. When, good sir, this self, quite secluded from sensual pleasures, secluded from unwholesome positions, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.
96. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because whatever is thought about and examined there, by that this is declared to be gross. When, good sir, this self, with the subsiding of thought and examination, enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.
97. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because whatever there is of rapture and mental elation, by that this is declared to be gross. When, good sir, this self, with the fading away of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: "One who is equanimous and mindful, one who dwells in happiness" - enters and dwells in the third meditative absorption, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.
98. "Another says this to him - 'There is indeed, good sir, this self that you speak of, I do not say it does not exist; but, good sir, this self has not attained supreme Nibbāna in this very life to that extent. What is the reason for this? Because whatever mental occupation there is with 'this is happiness', by that this is declared to be gross. When, good sir, this self, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, at this point, good sir, this self has attained supreme Nibbāna in this very life.' Thus some proclaim supreme Nibbāna in this very life for an existing being.
99. "Monks, these ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being do so on these five grounds. "Whatever ascetics or brahmins who proclaim supreme Nibbāna in this very life for an existing being, all of them do so on these five grounds... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
100. "Monks, these ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future do so on these forty-four grounds. "Whatever ascetics or brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future, all of them do so on these forty-four grounds... about which others would rightly speak in praise of the Truth Finder in accordance with reality.
101. "Monks, these ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future do so on these sixty-two grounds.
102. "Whatever ascetics or brahmins who theorize about the past, or the future, or both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future, all of them do so on these sixty-two grounds or on one or other of them; there is nothing outside of this.
103. "monks, the Truth Finder understands this: 'These standpoints for views when grasped and adhered to thus lead to such destinations and such future positions.' The Truth Finder understands this and he understands what is beyond this, and he does not grasp at that understanding; and because he does not grasp, quenching is directly known by him. Having understood as they really are the origin, disappearance, gratification, danger, and escape regarding feelings, the Truth Finder, monks, is liberated through non-clinging.
104. "These, monks, are the things, profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Truth Finder, having realised them by direct knowledge, proclaims, and about which others would rightly speak in praise of the Truth Finder in accordance with reality.
Section on Agitation and Vacillation
105. "Therein, monks, as to those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
106. "Therein, monks, as to those ascetics and brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
107. "Therein, monks, as to those ascetics and brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
108. "Therein, monks, as to those ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
109. "Therein, monks, as to those ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
110. "Therein, monks, as to those ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
111. "Therein, monks, as to those ascetics and brahmins who theorize about the perception of self after death and who proclaim a percipient self after death on sixteen grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
112. "Therein, monks, as to those ascetics and brahmins who theorize about the non-perception of self after death and who proclaim a non-percipient self after death on eight grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
113. "Therein, monks, as to those ascetics and brahmins who theorize about neither perception nor non-perception of self after death and who proclaim a self that neither has nor lacks perception after death on eight grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
114. "Therein, monks, as to those ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and extermination of an existing being on seven grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
115. "Therein, monks, as to those ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
116. "Therein, monks, as to those ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
117. "Therein, monks, as to those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, that too is only the feeling of those good ascetics and brahmins who do not know and do not see, who experience only the agitation and vacillation of those who are caught in craving.
The Section on Contact as Condition
118. "Therein, monks, as to those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, that too is conditioned by contact.
119. "Therein, monks, as to those ascetics and brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds, that too is conditioned by contact.
120. "Therein, monks, as to those ascetics and brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite on four grounds, that too is conditioned by contact.
121. "Therein, monks, as to those ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds, that too is conditioned by contact.
122. "Therein, monks, as to those ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds, that too is conditioned by contact.
123. "Therein, monks, as to those ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds, that too is conditioned by contact.
124. "Therein, monks, as to those ascetics and brahmins who theorize about the perception of self after death and who proclaim a percipient self after death on sixteen grounds, that too is conditioned by contact.
125. "Therein, monks, as to those ascetics and brahmins who theorize about the non-perception of self after death and who proclaim a non-percipient self after death on eight grounds, that too is conditioned by contact.
126. "Therein, monks, as to those ascetics and brahmins who theorize about neither perception nor non-perception of self after death and who proclaim a self that neither has nor lacks perception after death on eight grounds, that too is conditioned by contact.
127. "Therein, monks, as to those ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and extermination of an existing being on seven grounds, that too is conditioned by contact.
128. "Therein, monks, as to those ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds, that too is conditioned by contact.
129. "Therein, monks, as to those ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds, that too is conditioned by contact.
130. "Therein, monks, as to those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, that too is conditioned by contact.
This is not a possible position
131. "Therein, monks, as to those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, that they should experience this without contact - this is impossible.
132. "Therein, monks, as to those ascetics and brahmins who are partial eternalists and partial non-eternalists and who proclaim the self and the world to be partly eternal and partly non-eternal on four grounds, that they should experience this without contact - this is impossible.
133. "Therein, monks, as to those ascetics and brahmins who are finitists and infinitists and who proclaim the world to be finite and infinite on four grounds, that they should experience this without contact - this is impossible.
134. "Therein, monks, as to those ascetics and brahmins who are eel-wrigglers who, when questioned about this or that point, resort to verbal evasion and eel-wriggling on four grounds, that they should experience this without contact - this is impossible.
135. "Therein, monks, as to those ascetics and brahmins who are fortuitous originationists and who proclaim the self and the world to be fortuitously arisen on two grounds, that they should experience this without contact - this is impossible.
136. "Therein, monks, as to those ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past based on eighteen grounds, that they should experience this without contact - this is impossible.
137. "Therein, monks, as to those ascetics and brahmins who theorize about the perception of self after death and who proclaim a percipient self after death on sixteen grounds, that they should experience this without contact - this is impossible.
138. "Therein, monks, as to those ascetics and brahmins who theorize about the non-perception of self after death and who proclaim a non-percipient self after death on eight grounds, that they should experience this without contact - this is impossible.
139. "Therein, monks, as to those ascetics and brahmins who theorize about neither perception nor non-perception of self after death and who proclaim a self that neither has nor lacks perception after death on eight grounds, that they should experience this without contact - this is impossible.
140. "Therein, monks, as to those ascetics and brahmins who are annihilationists and who proclaim the annihilation, destruction and extermination of an existing being on seven grounds, that they should experience this without contact - this is impossible.
141. "Therein, monks, as to those ascetics and brahmins who proclaim supreme Nibbāna in this very life for an existing being on five grounds, that they should experience this without contact - this is impossible.
142. "Therein, monks, as to those ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future based on forty-four grounds, that they should experience this without contact - this is impossible.
143. "Therein, monks, as to those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, that they should experience this without contact - this is impossible.
Talk on the Round of Views, Standpoints and Assertions
144. "Therein, monks, those ascetics and brahmins who are eternalists and who proclaim the self and the world to be eternal on four grounds, and those ascetics and brahmins who are partial eternalists and partial non-eternalists... and those ascetics and brahmins who are finitists and infinitists... and those ascetics and brahmins who are eel-wrigglers... and those ascetics and brahmins who are fortuitous originationists... and those ascetics and brahmins who theorize about the past... and those ascetics and brahmins who theorize about the perception of self after death... and those ascetics and brahmins who theorize about the non-perception of self after death... and those ascetics and brahmins who theorize about neither perception nor non-perception of self after death... and those ascetics and brahmins who are annihilationists... and those ascetics and brahmins who proclaim supreme Nibbāna in this very life... and those ascetics and brahmins who theorize about the future... and those ascetics and brahmins who theorize about the past, the future, and both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future based on sixty-two grounds, all of them experience this through repeated contact with the six bases of contact. With their feelings as condition, craving arises; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be.
Talk of World-Contraction, etc.
145. "Monks, when a monk understands as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, he understands what is superior to all these views.
146. "Whatever ascetics or brahmins who theorize about the past, or the future, or both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future, all of them are caught in this net of sixty-two grounds. When they emerge, they emerge here; when they surface, they surface caught within this net.
"Just as, monks, a skilled fisherman or his apprentice might cover a small pond with a fine-meshed net. He would think thus - 'Whatever gross living beings are in this pool of water, all of them are caught in this net. When they emerge, they emerge here; when they surface, they surface caught within this net'; even so, monks, whatever ascetics or brahmins who theorize about the past, or the future, or both the past and future, who hold views about the past and future, and assert various doctrinal positions concerning both the past and future, all of them are caught in this net of sixty-two grounds. When they emerge, they emerge here; when they surface, they surface caught within this net.
147. "Monks, the body of the Truth Finder remains with the cord of existence cut off. As long as his body remains, deities and humans will see him. After the breaking up of the body, beyond the ending of life, deities and humans will not see him.
"Monks, just as when a bunch of mangoes is cut from its stalk, all the mangoes connected to the stalk follow along with it; Even so, monks, the body of the Truth Finder remains with the cord of existence cut off. As long as his body remains, deities and humans will see him. After the breaking up of the body, beyond the ending of life, deities and humans will not see him.
148. When this was said, the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Ānanda, remember this exposition of the Teaching as 'The Net of Benefit', remember it as 'The Net of Teaching', remember it as 'The Net of Brahmā', remember it as 'The Net of Views', remember it also as 'The Unsurpassed Victory in Battle'." This is what the Blessed One said.
149. Those monks delighted in what the Blessed One had said. And while this explanation was being spoken, the ten-thousand world-system trembled.
The Discourse on the Supreme Net is concluded as first.
2.
The Discourse on the Fruits of the Ascetic Life
Talk of the King and Ministers
150. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's Mango Grove with a large Community of monks, with twelve hundred and fifty monks. Now on that occasion - it being the Uposatha day of the fifteenth, on the full-moon night of the Komudī in the fourth month - King Ajātasattu of Magadha, the son of Queen Vedehī, was sitting on the upper terrace of his palace surrounded by his ministers. Then King Ajātasattu of Magadha, the son of Queen Vedehī, on that Uposatha day uttered this inspired utterance: "How delightful, friends, is this moonlit night! How beautiful, friends, is this moonlit night! How lovely, friends, is this moonlit night! How serene, friends, is this moonlit night! How auspicious, friends, is this moonlit night! What ascetic or brahmin might we visit today who, upon visiting him, could bring peace to our mind?"
151. When this was said, one of the king's ministers said this to King Ajātasattu of Magadha, the son of Queen Vedehī - "Your majesty, there is Pūraṇa Kassapa, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people, experienced, long gone forth, advanced in years and age. Let your majesty visit Pūraṇa Kassapa. Perhaps upon visiting Pūraṇa Kassapa, your majesty's mind might become peaceful." When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, remained silent.
152. Another of the king's ministers said this to King Ajātasattu of Magadha, the son of Queen Vedehī - "Your majesty, there is Makkhali Gosāla, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people, experienced, long gone forth, advanced in years and age. Let your majesty visit Makkhali Gosāla. Perhaps upon visiting Makkhali Gosāla, your majesty's mind might become peaceful." When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, remained silent.
153. Another of the king's ministers said this to King Ajātasattu of Magadha, the son of Queen Vedehī - "Your majesty, there is Ajita Kesakambala, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people, experienced, long gone forth, advanced in years and age. Let your majesty visit Ajita Kesakambala. Perhaps upon visiting Ajita Kesakambala, your majesty's mind might become peaceful." When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, remained silent.
154. Another of the king's ministers said this to King Ajātasattu of Magadha, the son of Queen Vedehī - "Your majesty, there is Pakudha Kaccāyana, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people, experienced, long gone forth, advanced in years and age. Let your majesty visit Pakudha Kaccāyana. Perhaps upon visiting Pakudha Kaccāyana, your majesty's mind might become peaceful." When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, remained silent.
155. Another of the king's ministers said this to King Ajātasattu of Magadha, the son of Queen Vedehī - "Your majesty, there is Sañcaya Belaṭṭhaputta, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people, experienced, long gone forth, advanced in years and age. Let your majesty visit Sañcaya Belaṭṭhaputta. Perhaps upon visiting Sañcaya Belaṭṭhaputta, your majesty's mind might become peaceful." When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, remained silent.
156. Another of the king's ministers said this to King Ajātasattu of Magadha, the son of Queen Vedehī - "Your majesty, there is Nigaṇṭha Nāṭaputta, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people, experienced, long gone forth, advanced in years and age. Let your majesty visit Nigaṇṭha Nāṭaputta. Perhaps upon visiting Nigaṇṭha Nāṭaputta, your majesty's mind might become peaceful." When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, remained silent.
The Talk of Jīvaka, the Doctor to Prince Kumāra
157. Now on that occasion Jīvaka Komārabhacca was sitting in silence not far from King Ajātasattu of Magadha, the son of Queen Vedehī. Then King Ajātasattu of Magadha, the son of Queen Vedehī, said this to Jīvaka Komārabhacca: "But why, friend Jīvaka, are you silent?" "Your majesty, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling in our mango grove with a large Community of monks, with twelve hundred and fifty monks. Now concerning that Blessed One, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Let your majesty visit that Blessed One. Perhaps upon visiting the Blessed One, your majesty's mind might become peaceful."
158. "In that case, good friend Jīvaka, have the elephant vehicles prepared." "Yes, sire," Jīvaka Komārabhacca replied to King Ajātasattu of Magadha, son of Queen Vedehī. Then, having had five hundred elephant cows prepared and the king's bull elephant for riding, he informed King Ajātasattu of Magadha, son of Queen Vedehī: "Sire, your elephant vehicles are prepared. Now is the time you think fit."
159. Then King Ajātasattu of Magadha, the son of Queen Vedehī, having mounted one woman on each of the five hundred elephant cows and having mounted the bull elephant himself, set out from Rājagaha with great royal pomp, with torches being carried, towards Jīvaka Komārabhacca's mango grove.
Then, when King Ajātasattu of Magadha, the son of Queen Vedehī, was not far from the mango grove, he was struck with fear, trepidation, and terror. Then King Ajātasattu of Magadha, the son of Queen Vedehī, being frightened, terrified, with hair standing on end, said this to Jīvaka Komārabhacca: "Dear Jīvaka, are you not deceiving me? Dear Jīvaka, are you not tricking me? Dear Jīvaka, are you not delivering me to my enemies? How can there be no sound of coughing, no sound of clearing throats, no noise at all from such a large Community of monks, twelve hundred and fifty monks?"
"Do not be afraid, great king, do not be afraid, great king. I do not deceive you, your majesty; I do not mislead you, your majesty; I do not give you over to your enemies, your majesty. Come forward, great king, come forward, great king, these lamps are burning in the assembly hall."
Questions on the Fruits of the Life of an Ascetic
160. Then King Ajātasattu of Magadha, the son of Queen Vedehī, having gone by elephant as far as the ground was passable for elephants, dismounted from the elephant and approached the door of the assembly hall on foot; having approached, he said this to Jīvaka Komārabhacca - "But where, friend Jīvaka, is the Blessed One?" "That, great king, is the Blessed One; that, great king, is the Blessed One sitting against the middle pillar facing east, in front of the Community of monks."
161. Then King Ajātasattu of Magadha, the son of Queen Vedehī, approached the Blessed One; having approached, he stood to one side. Standing to one side, King Ajātasattu of Magadha, the son of Queen Vedehī, surveying the completely silent Community of monks, which was like a clear lake, uttered this inspired utterance: "May my son Prince Udayabhadda be endowed with such peace as the Community of monks is now endowed with." "Have you come, great king, following your affection?" "Venerable sir, Prince Udayabhadda is dear to me. Venerable sir, may my son Prince Udayabhadda be endowed with such peace as the Community of monks is now endowed with."
162. Then King Ajātasattu of Magadha, the son of Queen Vedehī, having paid homage to the Blessed One and having made reverential salutation to the Community of monks, sat down to one side. Seated to one side, King Ajātasattu of Magadha, the son of Queen Vedehī, said this to the Blessed One - "I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity to explain my question." "Ask whatever you wish, great king."
163. "Venerable Sir, just as with these various crafts and occupations, that is - elephant riders, horse riders, charioteers, archers, standard bearers, army officers, food servers, warrior nobles, front-line warriors, great elephant warriors, heroes, soldiers in hide armour, slaves' sons, cooks, barbers, bath attendants, bakers, garland makers, washermen, weavers, basket makers, potters, accountants, stamp makers, and whatever other various crafts and occupations of this sort there are, they live off the visible fruits of their craft in this very life; with that they make themselves happy and pleased, they make their parents happy and pleased, they make their wives and children happy and pleased, they make their friends and companions happy and pleased, they establish offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. "Is it possible, Venerable Sir, to point out a fruit of the ascetic life that is similarly visible here and now?"
164. "Do you recall, great king, having asked this question of other ascetics and brahmins?" "I recall, Venerable Sir, having asked this question of other ascetics and brahmins." "How then did they answer you, great king? If it is not troublesome, please tell me." "It is not troublesome for me, Venerable Sir, when the Blessed One is seated here, or one like the Blessed One." "Then speak, great king."
The Doctrine of Pūraṇa Kassapa
165. "On one occasion, Venerable Sir, I went to see Pūraṇa Kassapa; having approached, I exchanged greetings with Pūraṇa Kassapa. After exchanging courteous and cordial greetings, I sat down to one side. Seated to one side, Venerable Sir, I said this to Pūraṇa Kassapa - 'Good sir Kassapa, just as with these various crafts and occupations, that is - elephant riders, horse riders, charioteers, archers, standard bearers, army officers, food servers, warrior nobles, front-line warriors, great elephant warriors, heroes, soldiers in hide armour, slaves' sons, cooks, barbers, bath attendants, bakers, garland makers, washermen, weavers, basket makers, potters, accountants, stamp makers, and whatever other various crafts and occupations of this sort there are - they live off the visible fruits of their craft in this very life; with that they make themselves happy and pleased, they make their parents happy and pleased, they make their wives and children happy and pleased, they make their friends and companions happy and pleased, they establish offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. Is it possible, good sir Kassapa, to point out a fruit of the ascetic life that is similarly visible here and now?'
166. When this was said, Venerable Sir, Pūraṇa Kassapa said this to me - 'Great king, for one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be no evil from that cause, no coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be no merit from that cause, no coming of merit. Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit.' Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Pūraṇa Kassapa explained non-doing.
Just as, Venerable Sir, if asked about a mango one would explain about a breadfruit, or if asked about a breadfruit one would explain about a mango; Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Pūraṇa Kassapa explained non-doing. Then, Venerable Sir, I thought: "How could one like myself think to disparage an ascetic or brahmin living in my realm?" So, Venerable Sir, I neither delighted in nor rejected Pūraṇa Kassapa's statement. Neither delighting in nor rejecting it, being dissatisfied but without expressing my dissatisfaction, neither grasping at nor dismissing that statement, I rose from my seat and left.
The Doctrine of Makkhali Gosāla
167. "On one occasion, Venerable Sir, I went to see Makkhali Gosāla; having approached, I exchanged greetings with Makkhali Gosāla. After exchanging courteous and cordial greetings, I sat down to one side. Seated to one side, Venerable Sir, I said this to Makkhali Gosāla - 'Good sir Gosāla, just as with these various crafts and occupations... Is it possible, good sir Gosāla, to point out a fruit of the ascetic life that is similarly visible here and now?'
168. When this was said, Venerable Sir, Makkhali Gosāla said this to me - 'There is no cause, great king, no condition for the defilement of beings; beings are defiled without cause or condition. There is no cause, no condition for the purification of beings; beings are purified without cause or condition. There is no self-agency, no other-agency, no human agency, no power, no energy, no human strength, no human exertion. All beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of existence. There are fourteen hundred thousand principal modes of generation, and sixty hundred, and six hundred, and five hundred kinds of action, and five actions, and three actions, and an action, and a half-action; sixty-two practices, sixty-two sub-aeons, six classes of existence, eight grounds of men, forty-nine hundred modes of livelihood, forty-nine hundred kinds of wanderers, forty-nine hundred abodes of dragons, twenty hundred faculties, thirty hundred hells, thirty-six realms of dust, seven spheres of percipient beings, seven of non-percipient beings, seven of the knotless ones, seven of deities, seven of humans, seven of demons, seven lakes, seven knots, seven hundred knots, seven precipices, seven hundred precipices, seven dreams, seven hundred dreams, and eighty-four hundred thousand great aeons through which the foolish and the wise alike will wander and roam before making an end of suffering. Here there is no "By this virtue or observance or austerity or holy life I will ripen unripened action, or eliminate ripened action by experiencing it again and again" - nothing like this exists. Pleasure and pain are measured out as if by a bushel; the round of births is fixed, there is no decrease or increase, no excellence or degradation. Just as a ball of string when thrown runs out to its full length, so too the foolish and the wise alike will wander and roam before making an end of suffering.'
169. Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Makkhali Gosāla explained purification through the round of rebirths. Just as, Venerable Sir, if asked about a mango one would explain about a breadfruit, or if asked about a breadfruit one would explain about a mango; Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Makkhali Gosāla explained purification through the round of rebirths. Then, Venerable Sir, I thought: "How could one like myself think to disparage an ascetic or brahmin living in my realm?" So, Venerable Sir, I neither delighted in nor rejected Makkhali Gosāla's statement. Neither delighting in nor rejecting it, being dissatisfied but without expressing my dissatisfaction, neither grasping at nor dismissing that statement, I rose from my seat and left.
The doctrine of Ajita Kesakambala
170. "On one occasion, Venerable Sir, I went to see Ajita Kesakambala; having approached, I exchanged greetings with Ajita Kesakambala. After exchanging courteous and cordial greetings, I sat down to one side. Seated to one side, Venerable Sir, I said this to Ajita Kesakambala - 'Good sir Ajita, just as with these various crafts and occupations... Is it possible, good sir Ajita, to point out a fruit of the ascetic life that is similarly visible here and now?'
171. When this was said, Venerable Sir, Ajita Kesakambala said this to me - 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others. This person is made of the four great elements. When he dies, earth returns to and merges with the earth-body, water returns to and merges with the water-body, fire returns to and merges with the fire-body, air returns to and merges with the air-body, and the faculties pass into space. Five men carry the dead one on a bier. The footprints are seen as far as the cremation ground. The bones turn dove-coloured, the offerings end in ashes. Giving is a doctrine of fools. Empty and false is the prattle of those who speak of existence. Both the foolish and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.'
172. Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Ajita Kesakambala explained annihilation. Just as, Venerable Sir, if asked about a mango one would explain about a breadfruit, or if asked about a breadfruit one would explain about a mango; Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Ajita Kesakambala explained annihilation. Then, Venerable Sir, I thought: "How could one like myself think to disparage an ascetic or brahmin living in my realm?" So, Venerable Sir, I neither delighted in nor rejected Ajita Kesakambala's statement. Neither delighting in nor rejecting it, being dissatisfied but without expressing my dissatisfaction, neither grasping at nor dismissing that statement, I rose from my seat and left.
The Doctrine of Pakudha Kaccāyana
173. "On one occasion, Venerable Sir, I went to see Pakudha Kaccāyana; having approached, I exchanged greetings with Pakudha Kaccāyana. After exchanging courteous and cordial greetings, I sat down to one side. Seated to one side, Venerable Sir, I said this to Pakudha Kaccāyana - 'Good sir Kaccāyana, just as with these various crafts and occupations... Is it possible, good sir Kaccāyana, to point out a fruit of the ascetic life that is similarly visible here and now?'
174. When this was said, Venerable Sir, Pakudha Kaccāyana said this to me - 'There are these seven bodies, great king, unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not obstruct one another, are incapable of causing one another happiness or suffering or both happiness and suffering. Which seven? The earth-body, the water-body, the fire-body, the air-body, happiness, suffering, and life as the seventh - these seven bodies are unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not obstruct one another, are incapable of causing one another happiness or suffering or both happiness and suffering. Here there is no killer or one who causes killing, no hearer or one who causes hearing, no cognizer or one who causes cognition. Even if someone cuts off another's head with a sharp sword, no one takes any life; the sword merely passes through the space between these seven bodies.'
175. Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Pakudha Kaccāyana explained one thing by means of another. Just as, Venerable Sir, if asked about a mango one would explain about a breadfruit, or if asked about a breadfruit one would explain about a mango; Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Pakudha Kaccāyana explained one thing by means of another. Then, Venerable Sir, I thought: "How could one like myself think to disparage an ascetic or brahmin living in my realm?" So, Venerable Sir, I neither delighted in nor rejected Pakudha Kaccāyana's statement. Neither delighting in nor rejecting it, being dissatisfied but without expressing my dissatisfaction, neither grasping at nor dismissing that statement, I rose from my seat and left.
The Doctrine of Nigaṇṭha Nāṭaputta
176. "On one occasion, Venerable Sir, I went to see Nigaṇṭha Nāṭaputta; having approached, I exchanged greetings with Nigaṇṭha Nāṭaputta. After exchanging courteous and cordial greetings, I sat down to one side. Seated to one side, Venerable Sir, I said this to Nigaṇṭha Nāṭaputta - 'Good sir Aggivessana, just as with these various crafts and occupations... Is it possible, good sir Aggivessana, to point out a fruit of the ascetic life that is similarly visible here and now?'
177. When this was said, Venerable Sir, Nigaṇṭha Nāṭaputta said this to me - 'Here, great king, a Jain is restrained with the fourfold restraint. And how, great king, is a Jain restrained with the fourfold restraint? Here, great king, a Jain is restrained from all water, yoked to all water, washed with all water, and touched by all water. This is how, great king, a Jain is restrained with the fourfold restraint. When, great king, a Jain is restrained with the fourfold restraint in this way; this, great king, is called a Jain who is self-controlled, self-restrained, and self-established.'
178. Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Nigaṇṭha Nāṭaputta explained the fourfold restraint. Just as, Venerable Sir, if asked about a mango one would explain about a breadfruit, or if asked about a breadfruit one would explain about a mango; Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Nigaṇṭha Nāṭaputta explained the fourfold restraint. Then, Venerable Sir, I thought: "How could one like myself think to disparage an ascetic or brahmin living in my realm?" So, Venerable Sir, I neither delighted in nor rejected Nigaṇṭha Nāṭaputta's statement. Neither delighting in nor rejecting it, being dissatisfied but without expressing my dissatisfaction, neither grasping at nor dismissing that statement, I rose from my seat and left.
The Doctrine of Sañcaya Belaṭṭhaputta
179. "On one occasion, Venerable Sir, I went to see Sañcaya Belaṭṭhaputta; having approached, I exchanged greetings with Sañcaya Belaṭṭhaputta. After exchanging courteous and cordial greetings, I sat down to one side. Seated to one side, Venerable Sir, I said this to Sañcaya Belaṭṭhaputta - 'Good sir Sañcaya, just as with these various crafts and occupations... Is it possible, good sir Sañcaya, to point out a fruit of the ascetic life that is similarly visible here and now?'
180. When this was said, Venerable Sir, Sañcaya Belaṭṭhaputta said this to me - 'If you ask me if there is another world - if I thought there is another world, I would declare to you "there is another world." I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no. 'There is no other world... 'There both is and is not another world... 'There neither is nor is not another world... 'There are spontaneously reborn beings... 'There are no spontaneously reborn beings... 'There both are and are not spontaneously reborn beings... 'There neither are nor are not spontaneously reborn beings... 'There is result and consequence of good and bad actions... 'There is no result and consequence of good and bad actions...There both is and is not result and consequence of good and bad actions... 'There neither is nor is not result and consequence of good and bad actions... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'If you ask me if the Truth Finder neither exists nor does not exist after death - if I thought the Truth Finder neither exists nor does not exist after death, I would declare to you "the Truth Finder neither exists nor does not exist after death." I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.'
181. Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Sañcaya Belaṭṭhaputta explained evasion. Just as, Venerable Sir, if asked about a mango one would explain about a breadfruit, or if asked about a breadfruit one would explain about a mango; Thus, Venerable Sir, when asked about a directly visible fruit of the ascetic life, Sañcaya Belaṭṭhaputta explained evasion. Then, Venerable Sir, I thought: 'This one is the most foolish and most deluded of all these ascetics and brahmins. How could he, when asked about a directly visible fruit of the ascetic life, explain evasion?' Then, Venerable Sir, I thought: "How could one like myself think to disparage an ascetic or brahmin living in my realm?" So, Venerable Sir, I neither delighted in nor rejected Sañcaya Belaṭṭhaputta's statement. Neither delighting in nor rejecting it, being dissatisfied but without expressing my dissatisfaction, neither grasping at nor dismissing that statement, I rose from my seat and left.
First Directly Visible Fruit of the Ascetic Life
182. "I ask the Blessed One too, Venerable Sir - 'Venerable Sir, just as with these various crafts and occupations, that is - elephant riders, horse riders, charioteers, archers, standard bearers, army officers, food servers, warrior nobles, front-line warriors, great elephant warriors, heroes, soldiers in hide armour, slaves' sons, cooks, barbers, bath attendants, bakers, garland makers, washermen, weavers, basket makers, potters, accountants, stamp makers, and whatever other various crafts and occupations of this sort there are, they live off the visible fruits of their craft in this very life; with that they make themselves happy and pleased, they make their parents happy and pleased, they make their wives and children happy and pleased, they make their friends and companions happy and pleased, they establish offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. Is it possible, Venerable Sir, to point out a fruit of the ascetic life that is similarly visible here and now?'
183. "It is possible, great king. Then, great king, I shall question you about this very matter. Answer as you think fit. What do you think, great king? Suppose you had a man who was your slave, your workman, rising before you, going to rest after you, doing whatever you want, acting to please you, speaking politely, watching your face for signs of your wishes. He would think thus - 'It is wonderful, indeed! It is marvellous, indeed, the destination of merit, the result of merit! For this King Ajātasattu of Magadha, the son of Queen Vedehī, is a human being; and I too am a human being. This King Ajātasattu of Magadha, the son of Queen Vedehī, lives endowed and furnished with the five cords of sensual pleasure, like a deity, I think. But I am his slave, his workman, rising before him, going to rest after him, doing whatever he wants, acting to please him, speaking politely, watching his face for signs of his wishes. I should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Then at a later time, having shaved off his hair and beard, put on the ochre robes, he would go forth from home into homelessness. Having thus gone forth, he would dwell restrained in body, restrained in speech, restrained in mind, content with the minimum of food and clothing, delighting in solitude. If people were to tell you about this, saying: 'Please, sire, you should know that your man who was your slave, your workman, rising before you, going to rest after you, doing whatever you want, acting to please you, speaking politely, watching your face for signs of your wishes; sire, he has shaved off his hair and beard, put on the ochre robes, and gone forth from home into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with the minimum of food and clothing, delighting in solitude.' Would you then say: 'Let that man come back to me! Let him again be my slave, my workman, rising before me, going to rest after me, doing whatever I want, acting to please me, speaking politely, watching my face for signs of my wishes!'?"
184. "No, Venerable Sir. Rather, we would welcome him, rise up for him, invite him to a seat, invite him with robes, almsfood, lodging and medicinal requisites, and we would arrange righteous protection, shelter and guard for him."
185. "What do you think, great king? When this is so, is there a fruit of the ascetic life visible here and now or not?" "Surely, Venerable Sir, when this is so, there is a fruit of the ascetic life visible here and now." "This, great king, is the first fruit of the ascetic life visible here and now that I have pointed out to you."
The Second Fruit of the Ascetic Life Visible Here and Now
186. "Is it possible, Venerable Sir, to point out another fruit of the ascetic life that is similarly visible here and now?" "It is possible, great king. Then, great king, I shall question you about this very matter. Answer as you think fit. What do you think, great king? Suppose you had a man who was a farmer, a householder, a taxpayer, one who increases the king's wealth. He would think thus - 'It is wonderful, indeed! It is marvellous, indeed, the destination of merit, the result of merit! For this King Ajātasattu of Magadha, the son of Queen Vedehī, is a human being; I too am a human being. This King Ajātasattu of Magadha, the son of Queen Vedehī, lives endowed and furnished with the five cords of sensual pleasure, like a deity, I think. But I am his farmer, householder, taxpayer, one who increases the king's wealth. I should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?'
Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he would go forth from home into homelessness. Having thus gone forth, he would dwell restrained in body, restrained in speech, restrained in mind, content with the minimum of food and clothing, delighting in solitude. If people were to tell you about this, saying: 'Please, sire, you should know that man of yours who was a farmer, householder, taxpayer, one who increases the king's wealth; sire, he has shaved off his hair and beard, put on the ochre robes, and gone forth from home into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with the minimum of food and clothing, delighting in solitude.' Would you then say: 'Let that man come back to me! Let him again be a farmer, householder, taxpayer, one who increases the king's wealth'?"
187. "No, Venerable Sir. Rather, we would welcome him, rise up for him, invite him to a seat, invite him with robes, almsfood, lodging and medicinal requisites, and we would arrange righteous protection, shelter and guard for him."
188. "What do you think, great king? When this is so, is there a fruit of the ascetic life visible here and now or not?" "Surely, Venerable Sir, when this is so, there is a fruit of the ascetic life visible here and now." "This, great king, is the second fruit of the ascetic life visible here and now that I have pointed out to you."
A More Sublime Fruit of the Ascetic Life
189. "Is it possible, Venerable Sir, to point out another fruit of the ascetic life visible here and now that is more excellent and sublime than these fruits of the ascetic life visible here and now?" "It is possible, great king. Then listen, great king, attend carefully, I shall speak." "Yes, Venerable Sir," King Ajātasattu of Magadha, the son of Queen Vedehī, replied to the Blessed One.
190. The Blessed One said this - "Here, great king, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure.
191. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?'
192. Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness.
193. "Having thus gone forth, he dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, he trains in the training rules he has undertaken, he is endowed with wholesome bodily and verbal action, he is of pure livelihood and possessed of virtue, he is guarded in the sense faculties, endowed with mindfulness and clear comprehension, content.
The Lesser Section on Virtue
194. "And how, great king, is a monk accomplished in virtue? Here, great king, having abandoned the destruction of life, a monk abstains from killing living beings. With rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. This pertains to his virtue.
Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing. This pertains to his virtue.
Having abandoned unchaste conduct, he lives the holy life, keeping far away from sexual intercourse, which is a village practice. This pertains to his virtue.
Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. This pertains to his virtue.
Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people; nor does he repeat here what he has heard elsewhere to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord. This pertains to his virtue.
Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. This pertains to his virtue.
"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. This pertains to his virtue.
'He abstains from damaging seed and plant life...' He eats only one meal a day, abstaining from eating at night and from food at improper times. He abstains from watching dancing, singing, music and shows. He abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and swine. He abstains from accepting elephants, cattle, horses and mares. He abstains from accepting fields and land. He abstains from running messages and errands. He abstains from buying and selling. He abstains from using false weights, false metals, and false measures. He abstains from cheating, deceiving, fraud and crooked dealings. He abstains from cutting, killing, imprisoning, highway robbery, plunder and violence. This pertains to his virtue.
The Lesser Section on Virtue is concluded.
Middle Section on Virtuous Behaviour
195. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in damaging seed and plant life. That is: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth; he abstains from such damaging of seed and plant life. This pertains to his virtue.
196. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in storing up goods for consumption. That is: storing up food, storing up drink, storing up clothes, storing up vehicles, storing up beds, storing up odours, storing up material things - he abstains from such storing up of goods for consumption. This pertains to his virtue.
197. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in watching shows. That is: dancing, singing, music, plays, story-telling, hand-clapping, cymbals, drums, magic shows, acrobatic shows, bamboo-pole climbing, washing of an elephant, animal fights - elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights - stick fights, fist fights, wrestling matches, military parades, battle arrays, and troop reviews - he abstains from watching such shows. This pertains to his virtue.
198. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in games and recreations. That is: eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice games, stick games, drawing straws, games with dice, leaf-tubes, toy ploughs, somersaults, toy windmills, toy measures, toy chariots, toy bows, guessing letters, guessing thoughts, mimicking deformities - he abstains from such games and recreations. This pertains to his virtue.
199. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in using high and luxurious beds. That is: large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends - he abstains from such high and luxurious beds. This pertains to his virtue.
200. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in adorning and beautifying themselves. That is: rubbing, massaging, bathing, kneading, using mirrors, eye-ointments, garlands, scents, cosmetics, face-powders, face-creams, bracelets, head-bands, decorated walking sticks, ornamental containers, swords, sunshades, decorated sandals, turbans, gems, yak-tail fans, long-fringed white robes - he abstains from such adorning and beautifying. This pertains to his virtue.
201. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in pointless talk. That is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - he abstains from such pointless talk. This pertains to his virtue.
202. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in argumentative talk. That is: "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can" - he abstains from such argumentative talk. This pertains to his virtue.
203. 'While some ascetics and brahmins, while living on food offered by the faithful, engage in running messages and errands. That is: for kings, royal ministers, nobles, brahmins, householders, and princes - 'Go here, go there, take this, bring that from there' - he abstains from such running of messages and errands. This pertains to his virtue.
204. 'While some ascetics and brahmins, while living on food offered by the faithful, are fraudulent, deceitful, fortune-telling, and dishonest, seeking to gain profit from profit. He abstains from such fraudulent and deceitful practices. This pertains to his virtue'.
The Middle Section on Virtuous Behaviour is finished.
The Greater Section on Virtue
205. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: reading marks on limbs, reading omens and signs, interpreting celestial events, interpreting dreams, reading marks on the body, reading marks on cloth gnawed by mice, offering fire oblations, offering oblations from a ladle, offering oblations of husks, rice powder, rice grains, ghee, and oil, offering oblations from the mouth, offering blood sacrifices, palmistry, geomancy, laying ghosts, knowledge of house spirits, earth magic, snake charming, poison craft, scorpion craft, rat craft, bird craft, crow craft, foretelling life span, chanting protective spells, interpreting animal calls - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
206. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: reading marks on gems, reading marks on cloth, reading marks on sticks, reading marks on weapons, reading marks on swords, reading marks on arrows, reading marks on bows, reading marks on other weapons, reading marks on women, reading marks on men, reading marks on boys, reading marks on girls, reading marks on male slaves, reading marks on female slaves, reading marks on elephants, reading marks on horses, reading marks on buffaloes, reading marks on bulls, reading marks on cattle, reading marks on goats, reading marks on rams, reading marks on fowl, reading marks on quail, reading marks on lizards, reading marks on earrings, reading marks on tortoises, reading marks on deer - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
207. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: "There will be a march forth of the king", "There will not be a march forth of the king", "There will be an advance of our king", "There will be a retreat of the foreign kings", "There will be an advance of the foreign kings", "There will be a retreat of our king", "There will be victory for our king", "There will be defeat for the foreign kings", "There will be victory for the foreign kings", "There will be defeat for our king", "Thus there will be victory for this one", "There will be defeat for that one" - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
208. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: "There will be an eclipse of the moon, there will be an eclipse of the sun, there will be an eclipse of a constellation, the moon and sun will go on their proper courses, the moon and sun will go on improper courses, the constellations will go on their proper courses, the constellations will go on improper courses, there will be a falling of meteors, there will be a blazing of the directions, there will be an earthquake, there will be thunder from a clear sky, there will be a rising and setting, a darkening and brightening of the moon, sun, and constellations, such will be the result of the moon's eclipse, such will be the result of the sun's eclipse, such will be the result of a constellation's eclipse, such will be the result of the moon and sun going on their proper courses, such will be the result of the moon and sun going on improper courses, such will be the result of the constellations going on their proper courses, such will be the result of the constellations going on improper courses, such will be the result of the falling of meteors, such will be the result of the blazing of the directions, such will be the result of an earthquake, such will be the result of thunder from a clear sky, such will be the result of the rising and setting, darkening and brightening of the moon, sun, and constellations" - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
209. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: "There will be good rainfall, there will be poor rainfall, there will be plenty, there will be famine, there will be security, there will be peril, there will be disease, there will be health", counting, accounting, calculation, composing poetry, philosophising - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
210. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: arranging marriages, arranging divorces, bringing together, breaking apart, collecting debts, lending money on interest, making lucky, making unlucky, causing miscarriage, paralysing the tongue, locking the jaws, casting spells on hands, casting spells on jaws, casting spells on ears, consulting a mirror, consulting young girls, consulting deities, sun-worship, great-being-worship, breathing fire, invoking the goddess of fortune - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
211. 'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: pacification rites, vow-fulfilling rites, spirit rites, earth magic, rain-making, drought-making, building consecration, ritual bathing, ceremonial washing, fire oblations, administering emetics, administering purgatives, administering expectorants, administering enemas, administering head treatments, preparing ear-oils, making eye-drops, administering nose treatments, applying collyrium, counter-applying collyrium, eye surgery, surgery, pediatrics, administering root medicines, binding on medicinal herbs, releasing bound medicines - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
212. "Great king, that monk who is thus accomplished in virtue sees no fear from anywhere on account of his restraint by virtue. Just as, great king, a noble king who has been crowned and has vanquished his enemies sees no fear from anywhere on account of his enemies; even so, great king, a monk who is thus accomplished in virtue sees no fear from anywhere on account of his restraint by virtue. Endowed with this noble aggregate of virtue, he experiences within himself the happiness of blamelessness. This, great king, is how a monk is accomplished in virtue.
The Greater Section on Virtue is concluded.
Restraint of the Faculties
213. "And how, great king, is a monk guarded in the doors of his faculties? Here, great king, when seeing a form with the eye, a monk does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness. This, great king, is how a monk is guarded in the doors of his faculties.
Mindfulness and Clear Comprehension
214. "And how, great king, is a monk endowed with mindfulness and clear comprehension? Here, great king, a monk acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. This, great king, is how a monk is endowed with mindfulness and clear comprehension.
Contentment
215. "And how, great king, is a monk content? Here, great king, a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Just as, great king, wherever a bird flies, it flies with its wings as its only burden. Even so, great king, a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. This, great king, is how a monk is content.
Abandoning the Hindrances
216. "Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and clear comprehension, endowed with this noble contentment, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After returning from his almsround and having eaten his meal, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him.
217. "Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt.
218. "Great king, suppose a person were to take a loan and apply it to his business ventures. Those business ventures of his would succeed. He would pay off his original loan and have enough extra remaining to support his family. He would think thus - 'Previously I took a loan and applied it to business ventures. Those business ventures of mine succeeded. I have paid off my original loan and have extra remaining to support my family.' Because of that he would gain gladness and experience joy.
219. "Great king, suppose a person were afflicted, suffering, gravely ill; his food would not agree with him, and he would have no bodily strength. Then at a later time he would be freed from that affliction; his food would agree with him, and he would have bodily strength. He would think thus - 'Previously I was afflicted, suffering, gravely ill; my food did not agree with me, and I had no bodily strength. Now I am freed from that affliction; my food agrees with me, and I have bodily strength.' Because of that he would gain gladness and experience joy.
220. "Great king, suppose a person were imprisoned in a prison. Then at a later time he would be freed from that prison safely and securely, and would have no loss of wealth. He would think thus - 'Previously I was imprisoned in prison, but now I am freed from that prison safely and securely. And I have no loss of wealth.' Because of that he would gain gladness and experience joy.
221. "Great king, suppose a person were a slave, not self-dependent, dependent on others, not free to go where he wishes. Then at a later time he would be freed from that slavery, becoming self-dependent, not dependent on others, a free person able to go where he wishes. He would think thus - 'Previously I was a slave, not self-dependent, dependent on others, not free to go where I wished. Now I am freed from that slavery, self-dependent, not dependent on others, a free person able to go where I wish.' Because of that he would gain gladness and experience joy.
222. "Great king, suppose a wealthy and prosperous person were to set out on a journey through a wilderness, a desolate road with dangers. Then at a later time he would cross over that wilderness safely and reach the outskirts of a village, secure and free from danger. He would think thus - 'Previously, being wealthy and prosperous, I set out on a journey through a wilderness, a desolate road with dangers. Now I have crossed over that wilderness safely and reached the outskirts of a village, secure and free from danger.' Because of that he would gain gladness and experience joy.
223. Even so, great king, a monk sees these five hindrances when unpurged within himself as like a debt, like a disease, like imprisonment, like slavery, like a journey on a desert road.
224. "Just as, great king, freedom from debt, good health, release from imprisonment, freedom from slavery, a secure land; even so, great king, a monk sees these five hindrances when purged within himself.
225. "When he sees these five hindrances abandoned within himself, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated.
First Meditative Absorption
226. "Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion.
227. "Just as, great king, a skilled bath attendant or his apprentice might sprinkle bath powder into a bronze dish and, sprinkling it with water drop by drop, knead it together, so that his ball of bath powder, saturated and pervaded with moisture, is dripping wet inside and out yet does not trickle; even so, great king, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Second Meditative Absorption
228. "And furthermore, great king, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration.
229. "Great king, suppose there was a deep pool of spring water, having no inlet for water from the east, no inlet for water from the south, no inlet for water from the west, no inlet for water from the north, and the sky would not provide proper rain from time to time. Yet from that very pool a cool stream of water would surge up and drench, steep, fill, and pervade that very pool with cool water, so that no part of the whole pool would be unpervaded by cool water. Even so, great king, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Third Meditative Absorption
230. "And furthermore, great king, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture.
231. "Great king, suppose in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within. From top to bottom they are drenched, steeped, filled, and pervaded with cool water, so that no part of those blue lotuses, red lotuses, or white lotuses is unpervaded by cool water; even so, great king, a monk drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Fourth Meditation
232. "And furthermore, great king, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this very body with a pure and bright mind, so that there is no part of his whole body unpervaded by the pure and bright mind.
233. "Great king, suppose a person were sitting wrapped from head to foot in a white cloth, so that there would be no part of his whole body unpervaded by the white cloth; even so, great king, a monk sits pervading this very body with a pure and bright mind, so that there is no part of his whole body unpervaded by the pure and bright mind. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Knowledge of insight
234. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to knowledge and vision. He understands thus: 'This body of mine is material, made of the four great elements, born from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking apart and dispersal; and this consciousness of mine is bound to it, tied to it.'
235. "Great king, suppose there was a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, flawless, and perfect in every respect. Through it is strung a thread, blue, yellow, red, white, or light brown. A man with good eyesight, taking it in his hand, would examine it: 'This is a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, flawless, and perfect in every respect; and through it is strung a thread, blue, yellow, red, white, or light brown.' Even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to knowledge and vision. He understands thus: 'This body of mine is material, made of the four great elements, born from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking apart and dispersal; and this consciousness of mine is bound to it, tied to it.' This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Knowledge of the Mind-Made Body
236. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to creating a mind-made body. From this body he creates another body having form, mind-made, complete in all its parts, not deficient in any faculty.
237. "Great king, suppose a person were to pull out a reed from a reed-grass. He would think thus - 'This is the reed-grass, this is the reed, the reed-grass is one thing, the reed is another, yet the reed has been pulled out from the reed-grass.' Or great king, suppose a person were to draw a sword from its sheath. He would think thus - 'This is the sword, this is the sheath, the sword is one thing, the sheath is another, yet the sword has been drawn out from the sheath.' Or great king, suppose a person were to draw a snake from its slough. He would think thus - 'This is the snake, this is the slough. The snake is one thing, the slough is another, yet the snake has been drawn out from the slough.' Even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to creating a mind-made body. From this body he creates another body having form, mind-made, complete in all its parts, not deficient in any faculty. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Knowledge of the Modes of Spiritual Power
238. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the various kinds of spiritual power. He exercises the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world.
239. "Just as, great king, a skilled potter or his apprentice could make and produce any kind of vessel he wishes from well-prepared clay. Or great king, just as a skilled ivory-worker or his apprentice could make and produce any kind of ivory work he wishes from well-prepared ivory. Or great king, just as a skilled goldsmith or his apprentice could make and produce any kind of gold ornament he wishes from well-prepared gold. Even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the various kinds of spiritual power. He exercises the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
The Divine Ear
240. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the divine ear-element. With the divine ear-element, which is purified and surpasses the human, he hears both kinds of sounds: divine and human, whether far or near.
241. "Great king, suppose a person were travelling on a journey. He would hear the sound of drums, the sound of mridanga drums, and the sound of conches, drums and tambourines. He would think thus - 'This is the sound of drums', 'This is the sound of mridanga drums', 'This is the sound of conches, drums and tambourines'. Even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the divine ear-element. With the divine ear-element, which is purified and surpasses the human, he hears both kinds of sounds: divine and human, whether far or near. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Knowledge of the Minds of Others
242. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the minds of others. He understands the minds of other beings and other individuals, having encompassed them with his own mind: He understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', he understands a mind with hatred as 'a mind with hatred', he understands a mind without hatred as 'a mind without hatred', he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion', he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind', he understands an exalted mind as 'an exalted mind', he understands a limited mind as 'a limited mind', he understands a surpassable mind as 'a surpassable mind', he understands an unsurpassable mind as 'an unsurpassable mind', he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind', he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.
243. "Great king, just as if a woman or man, young, youthful, and fond of ornaments, examining their own facial reflection in a pure, bright mirror or in a bowl of clear water, would know if there was a blemish 'there is a blemish', or if there was no blemish 'there is no blemish'; even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the minds of others. He understands the minds of other beings and other individuals, having encompassed them with his own mind: He understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', he understands a mind with hatred as 'a mind with hatred', he understands a mind without hatred as 'a mind without hatred', he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion', he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind', he understands an exalted mind as 'an exalted mind', he understands a limited mind as 'a limited mind', he understands a surpassable mind as 'a surpassable mind', he understands an unsurpassable mind as 'an unsurpassable mind', he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind', he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Knowledge of the Recollection of Past Abodes
244. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.
245. "Great king, suppose a person were to go from his own village to another village, and from that village to yet another village. He would then return from that village to his own village. He would think thus - 'I went from my own village to that village, and there I stood in such a way, sat in such a way, spoke in such a way, and kept silent in such a way; from that village I went to that other village, and there too I stood in such a way, sat in such a way, spoke in such a way, and kept silent in such a way; and from that village I have returned to my own village.' Even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
The Divine Eye
246. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, With the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions.
247. "Suppose, great king, there was a mansion at a crossroads. A person with good eyesight standing there would see people entering and leaving a house, walking along the streets, and sitting at the central crossroads. He would think thus - 'These people are entering a house, these are leaving, these are walking along the streets, these are sitting at the central crossroads.' Even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views. With the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate; he understands how beings fare according to their actions. This too, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life.
Knowledge of the Destruction of the Taints
248. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'
249. "Great king, suppose in a mountain glen there was a lake, clear, transparent, and undisturbed. A person with good eyesight standing on the bank would see shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still. He would think thus - 'This lake is clear, transparent, and undisturbed. Here are these shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still.' Even so, great king, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, great king, is a fruit of the ascetic life visible here and now that is more excellent and sublime than the previous fruits of the ascetic life. And, great king, there is no fruit of the ascetic life visible here and now that is more excellent and sublime than this fruit of the ascetic life."
Ajātasattu Declares Himself a Lay Follower
250. When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Venerable Sir, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life. A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that for the sake of sovereignty, I deprived of life my father, a righteous man, a righteous king. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint."
251. "Indeed, great king, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that you deprived of life your father, a righteous man, a righteous king. But since you, great king, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, great king, is growth in the noble one's discipline, when one having seen a transgression as a transgression makes amends according to the Teaching and undertakes restraint for the future."
252. When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, said this to the Blessed One - "Well now, Venerable Sir, we must go. We have many duties and many things to do." "Now is the time you think fit, great king." Then King Ajātasattu of Magadha, the son of Queen Vedehī, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.
253. Then, when King Ajātasattu of Magadha, son of Queen Vedehī had just left, the Blessed One addressed the monks: "Monks, this king is ruined. "Monks, this king is destroyed. "Monks, if this king had not deprived his father, a righteous man, a righteous king, of life, then on this very seat there would have arisen in him the spotless, stainless eye of the Teaching." This is what the Blessed One said. Those monks delighted in what the Blessed One had said.
The Discourse on the Fruits of the Life of an Ascetic is concluded, the second.
3.
The Discourse to Ambaṭṭha
254. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, about five hundred monks, and he arrived at Icchānaṅgala, a brahmin village of the Kosalans. There the Blessed One dwelt at Icchānaṅgala in the Icchānaṅgala Grove.
The Story of Pokkharasāti
255. Now on that occasion the brahmin Pokkharasāti was dwelling in Ukkaṭṭha, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Pasenadi of Kosala. The brahmin Pokkharasāti heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala together with a large Community of monks, about five hundred monks, has arrived at Icchānaṅgala and is dwelling at Icchānaṅgala in the Icchānaṅgala Grove. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants."
The Brahmin Student Ambaṭṭha
256. Now on that occasion the brahmin Pokkharasāti had a student named Ambaṭṭha, a young man who was a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man, recognised and acknowledged in his own teacher's doctrine of the three Vedas - "What I know, you know; what you know, I know."
257. Then the brahmin Pokkharasāti addressed the student Ambaṭṭha: "Dear Ambaṭṭha, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala together with a large Community of monks, about five hundred monks, has arrived at Icchānaṅgala and is dwelling at Icchānaṅgala in the Icchānaṅgala Grove. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants." Come, dear Ambaṭṭha, go to the ascetic Gotama; having gone, find out about the ascetic Gotama, whether the reputation that has spread about Master Gotama is accurate or not. Whether Master Gotama is like this or not like this, thus we shall know about Master Gotama."
258. "How then, sir, shall I know about Master Gotama - whether the reputation that has spread about Master Gotama is accurate or not. Whether Master Gotama is like this or not like this?"
"Dear Ambaṭṭha, in our mantras are found the thirty-two marks of a great man, and for one endowed with these marks, there are only two possible destinations, no other. If he lives in a house, he becomes a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who has achieved the stability of his realm and is endowed with the seven treasures. He possesses these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. He has more than a thousand sons who are brave, heroic in form, crushers of enemy armies. Having conquered this earth to its ocean boundaries without stick or sword, by righteousness, he dwells ruling over it. But if he goes forth from home into homelessness, he becomes an Arahant, a fully enlightened one, who draws back the veil from the world. But I, dear Ambaṭṭha, am the giver of the mantras; you are the receiver of the mantras."
259. "Yes, sir," the young man Ambaṭṭha replied to the brahmin Pokkharasāti, and having risen from his seat, paid homage to the brahmin Pokkharasāti, circumambulated him, mounted his mare-drawn chariot, and together with several young men set out towards the Icchānaṅgala grove. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and entered the monastery on foot. Now on that occasion several monks were walking up and down in the open air. Then the young man Ambaṭṭha approached those monks; having approached, he said this to those monks - "Where, good sirs, is Master Gotama dwelling at present? For we have come here to see Master Gotama."
260. Then it occurred to those monks: "This young man Ambaṭṭha is from a well-known family and is also the pupil of the well-known brahmin Pokkharasāti. It would not be troublesome for the Blessed One to have a conversation with such clansmen." They said this to the young man Ambaṭṭha: "That, Ambaṭṭha, is the dwelling with its door closed. Approach it quietly, enter the porch without hurrying, clear your throat, and knock on the bolt. The Blessed One will open the door for you."
261. Then the young man Ambaṭṭha approached that dwelling with its door closed, went quietly without hurrying, entered the porch, cleared his throat, and knocked on the bolt. The Blessed One opened the door. The young man Ambaṭṭha entered. The young men too entered, exchanged courteous and cordial greetings with the Blessed One, and sat down to one side. But the young man Ambaṭṭha, while walking about, exchanged some courteous and cordial greetings with the Blessed One who was seated, and while standing, exchanged some courteous and cordial greetings with the Blessed One who was seated.
262. Then the Blessed One said this to the young man Ambaṭṭha: "Ambaṭṭha, is this how you converse with elderly and aged brahmins, teachers and teachers of teachers, that while walking and standing you exchange some courteous and cordial greetings with me who am seated?"
First Statement about Social Class
263. "Indeed not, Master Gotama. For when walking, Master Gotama, a brahmin may properly converse with another brahmin who is walking; when standing, Master Gotama, a brahmin may properly converse with another brahmin who is standing; when sitting, Master Gotama, a brahmin may properly converse with another brahmin who is sitting; when lying down, Master Gotama, a brahmin may properly converse with another brahmin who is lying down. But with those shaven-headed recluses, menials, dark fellows, offspring of our Kinsman's feet - with them too I would hold conversation just as I do with Master Gotama." "But Ambaṭṭha, you came here because you had some purpose in mind. You should attend carefully to the purpose for which you came. This young man Ambaṭṭha is indeed not fully accomplished though thinking himself to be accomplished - what else is this but lack of accomplishment?"
264. Then the young man Ambaṭṭha, being called one who had not completed his training by the Blessed One, angry and displeased, deriding, disparaging, and criticising the Blessed One - Thinking "The ascetic Gotama will be shown to be evil by me" said this to the Blessed One - "The Sakyan clan is fierce, Master Gotama; The Sakyan clan is harsh, Master Gotama; The Sakyan clan is hasty, Master Gotama; The Sakyan clan is impetuous, Master Gotama; Being menials, while being menials, they do not honour brahmins, do not respect brahmins, do not esteem brahmins, do not worship brahmins, do not show reverence to brahmins. This, Master Gotama, is not proper, this is not fitting, that these Sakyans, being menials, while being menials, do not honour brahmins, do not respect brahmins, do not esteem brahmins, do not worship brahmins, do not show reverence to brahmins." Thus the young man Ambaṭṭha cast this first accusation of being menials at the Sakyans.
Second Accusation of Being Menials
265. "But Ambaṭṭha, what wrong have the Sakyans done to you?" "On one occasion, Master Gotama, I went to Kapilavatthu on some business for my teacher, the brahmin Pokkharasāti. I went to the assembly hall of the Sakyans. Now on that occasion several Sakyans and Sakyan princes were sitting on high seats in the assembly hall, poking each other with their fingers, laughing and playing together, and it seemed they were just making fun of me, and no one offered me a seat. This, Master Gotama, is not proper, this is not fitting, that these Sakyans, being menials, while being menials, do not honour brahmins, do not respect brahmins, do not esteem brahmins, do not worship brahmins, do not show reverence to brahmins." Thus the young man Ambaṭṭha cast this second accusation of being menials at the Sakyans.
Third Accusation of Being Menials
266. "Even a little wren, Ambaṭṭha, speaks as she likes in her own nest. "Kapilavatthu, Ambaṭṭha, belongs to the Sakyans. The venerable Ambaṭṭha should not take offence over such a small matter." "There are these four castes, Master Gotama - nobles, brahmins, merchants and workers. Of these four castes, Master Gotama, three castes - nobles, merchants and workers - are indeed just servants of the brahmins. This, Master Gotama, is not proper, this is not fitting, that these Sakyans, being menials, while being menials, do not honour brahmins, do not respect brahmins, do not esteem brahmins, do not worship brahmins, do not show reverence to brahmins." Thus the young man Ambaṭṭha cast this third accusation of being menials at the Sakyans.
The Accusation of Being a Slave's Son
267. Then this occurred to the Blessed One - "This young man Ambaṭṭha is excessively disparaging the Sakyans with talk of their being menials. What if I were to ask about his clan?" Then the Blessed One said this to the young man Ambaṭṭha: "What is your clan, Ambaṭṭha?" "I am a Kaṇhāyana, Master Gotama." "But Ambaṭṭha, if one were to recall your ancient maternal and paternal lineage, the Sakyans were the sons of masters; you are the son of a Sakyan slave woman. For the Sakyans, Ambaṭṭha, declare King Okkāka as their grandfather.
"Once upon a time, Ambaṭṭha, King Okkāka, wishing to transfer the kingdom to the son of his beloved and agreeable chief queen, banished the elder princes from the kingdom - Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. Banished from the kingdom, they dwelt by a lotus pond on the slopes of the Himalayas where there was a great teak grove. Out of fear of mixing their lineage, they cohabited with their own sisters.
"Then, Ambaṭṭha, King Okkāka addressed his ministers and courtiers: "Where, good sirs, are the princes dwelling at present?" "Sire, there is a great teak grove by a lotus pond on the slopes of the Himalayas; that is where the princes are dwelling at present. Out of fear of mixing their lineage, they are cohabiting with their own sisters." Then, Ambaṭṭha, King Okkāka uttered this inspired utterance: "Capable, indeed, are the princes! Supremely capable, indeed, are the princes!" And from that time on, Ambaṭṭha, they became known as Sakyans; and he was their original ancestor.
"Now, Ambaṭṭha, King Okkāka had a slave woman named Disā. She gave birth to one named Kaṇha. When born, Kaṇha spoke: 'Wash me, mother, bathe me, mother, free me from this impurity, I will be of benefit to you.' Just as now, Ambaṭṭha, when people see ghosts they recognise them as 'ghosts'; Even so, Ambaṭṭha, at that time people recognised ghosts as 'kaṇhas.' They said thus: 'This one has spoken at birth, a dark one is born, a ghost is born.' And from that time on, Ambaṭṭha, the Kaṇhāyanas became known, and he was the ancestor of the Kaṇhāyanas. Thus, Ambaṭṭha, when recalling your ancient maternal and paternal lineage, the Sakyans were the sons of masters, but you are the son of a slave of the Sakyans.
268. When this was said, those young brahmins said this to the Blessed One - "Let not Master Gotama humiliate Ambaṭṭha too much with talk of his slave-mother ancestry. For, Master Gotama, the young Ambaṭṭha is well-born, and the young Ambaṭṭha is a clansman, and the young Ambaṭṭha is learned, and the young Ambaṭṭha is of good speech, and the young Ambaṭṭha is wise, and the young Ambaṭṭha is capable of debating with Master Gotama about this matter."
269. Then the Blessed One said this to those young men - "If you young men think thus - 'The young Ambaṭṭha is low-born, and the young Ambaṭṭha is not a clansman, and the young Ambaṭṭha is not learned, and the young Ambaṭṭha is not of good speech, and the young Ambaṭṭha is unwise, and the young Ambaṭṭha is not capable of debating with the ascetic Gotama about this matter', then let the young Ambaṭṭha stand aside, and you debate with me about this matter. But if you young men think thus - 'The young Ambaṭṭha is well-born, and the young Ambaṭṭha is a clansman, and the young Ambaṭṭha is learned, and the young Ambaṭṭha is of good speech, and the young Ambaṭṭha is wise, and the young Ambaṭṭha is capable of debating with the ascetic Gotama about this matter', then you stand aside; let the young Ambaṭṭha debate with me."
"Master Gotama, the young Ambaṭṭha is well-born, and the young Ambaṭṭha is a clansman, and the young Ambaṭṭha is learned, and the young Ambaṭṭha is of good speech, and the young Ambaṭṭha is wise, and the young Ambaṭṭha is capable of debating with Master Gotama about this matter. We will be silent, let the young Ambaṭṭha debate with Master Gotama about this matter."
270. Then the Blessed One said this to the young man Ambaṭṭha: "Now, Ambaṭṭha, this question comes to you in accordance with the Teaching, you must answer even against your will. If you do not answer, or deviate from one thing to another, or remain silent, or go away, your head will split into seven pieces right here. What do you think, Ambaṭṭha? What have you heard from brahmins who are old, elderly, teachers of teachers, when they speak about the origin of the Kaṇhāyanas, and who was the ancestor of the Kaṇhāyanas?"
When this was said, the young man Ambaṭṭha remained silent. For the second time, the Blessed One said this to the young man Ambaṭṭha - "What do you think, Ambaṭṭha? What have you heard from brahmins who are old, elderly, teachers of teachers, when they speak about the origin of the Kaṇhāyanas, and who was the ancestor of the Kaṇhāyanas?" For the second time, the young man Ambaṭṭha remained silent. Then the Blessed One said this to the young man Ambaṭṭha: "Answer now, Ambaṭṭha, this is not the time for silence. Whoever, Ambaṭṭha, when asked a legitimate question up to the third time by the Truth Finder does not answer, his head will split into seven pieces right here."
271. Now on that occasion the spirit Vajirapāṇī, holding a huge iron hammer, blazing, burning, and glowing, stood in the air above the young man Ambaṭṭha - "If this young man Ambaṭṭha, when asked a legitimate question up to the third time by the Blessed One, does not answer, I will split his head into seven pieces right here." Only the Blessed One and the young man Ambaṭṭha could see that spirit Vajirapāṇī.
272. Then the young man Ambaṭṭha, being frightened, terrified, with hair standing on end, sought protection in the Blessed One, sought refuge in the Blessed One, sought sanctuary in the Blessed One - and having sat down close by, said this to the Blessed One - "What is this that Master Gotama says? Let Master Gotama speak again."
"What do you think, Ambaṭṭha? What have you heard from brahmins who are old, elderly, teachers of teachers, when they speak about the origin of the Kaṇhāyanas, and who was the ancestor of the Kaṇhāyanas?" "Indeed, Master Gotama, I have heard it just as Master Gotama says. From that time on came the Kaṇhāyanas; and he was the ancestor of the Kaṇhāyanas."
The Talk About Ambaṭṭha's Lineage
273. When this was said, those young brahmins made a loud clamour and great noise - "It seems, sirs, that the young Ambaṭṭha is of low birth; It seems, sirs, that the young Ambaṭṭha is not of good family; It seems, sirs, that the young Ambaṭṭha is the son of a slave woman of the Sakyans. It seems, sirs, that the Sakyans are the masters of the young Ambaṭṭha. We thought we should disparage the ascetic Gotama who speaks only truth!"
274. Then this occurred to the Blessed One - "These young men are excessively humiliating the young man Ambaṭṭha with talk of being the son of a slave woman. Let me release him." Then the Blessed One said this to those young men - "Young men, do not excessively humiliate the young man Ambaṭṭha with talk of being the son of a slave woman. That sage Kaṇha was of high standing. Having gone to the southern country and having learned the brahmanical mantras, he approached King Okkāka and asked for his daughter Maddarūpī. To him King Okkāka - 'Who indeed is this fellow, being the son of a slave woman, asking for my daughter Maddarūpī?' angry and displeased, fitted a hoof-tipped arrow. He could neither release that arrow nor withdraw it.
"Then, young men, the ministers and courtiers approached the sage Kaṇha and said this: 'May there be safety, venerable sir, for the king; may there be safety, venerable sir, for the king.' 'There will be safety for the king, but if the king shoots the hoof-tipped arrow downwards, as far as the king's realm extends, the earth will quake.' 'May there be safety, venerable sir, for the king, safety for the country.' 'There will be safety for the king, safety for the country, but if the king shoots the hoof-tipped arrow upwards, as far as the king's realm extends, there will be no rain for seven years.' 'May there be safety, venerable sir, for the king, safety for the country, and may it rain.' 'There will be safety for the king, safety for the country, and it will rain, but let the king place the hoof-tipped arrow on his eldest son, the prince will be safe and his hair will stand down.' Then, young men, the ministers reported to Okkāka: 'Let Okkāka place the hoof-tipped arrow on his eldest son. The prince will be safe and his hair will stand down.' Then King Okkāka placed the hoof-tipped arrow on his eldest son, and the prince became safe and his hair stood down. Then King Okkāka, being frightened, terrified, with hair standing on end, threatened with the supreme punishment, gave his daughter Maddarūpī. "Young men, do not excessively humiliate the young man Ambaṭṭha with talk of being the son of a slave woman, that sage Kaṇha was of high standing."
The Noble Status of Warriors
275. Then the Blessed One addressed the young man Ambaṭṭha: "What do you think, Ambaṭṭha? Suppose a young man of the warrior class were to have a child with a brahmin girl. Would that son born to the warrior youth and the brahmin girl receive a seat or water among the brahmins?" "He would, Master Gotama." "Would the brahmins invite him to partake of offerings to the ancestors, or of rice boiled in milk, or of sacrifices, or of food for guests?" "They would, Master Gotama." "Would the brahmins teach him the sacred texts or not?" "They would teach him, Master Gotama." "Would he be restricted or unrestricted in regard to women?" "He would be unrestricted, Master Gotama." "Would the warriors consecrate him with the royal consecration?" "Indeed not, Master Gotama." "What is the reason for this?" "Because, Master Gotama, he is not properly descended from the mother's side."
"What do you think, Ambaṭṭha? Suppose a brahmin youth were to have a child with a girl of the warrior class. "Would that son born to the brahmin youth and the warrior girl receive a seat or water among the brahmins?" "He would, Master Gotama." "Would the brahmins invite him to partake of offerings to the ancestors, or of rice boiled in milk, or of sacrifices, or of food for guests?" "They would, Master Gotama." "Would the brahmins teach him the sacred texts or not?" "They would teach him, Master Gotama." "Would he be restricted or unrestricted in regard to women?" "He would be unrestricted, Master Gotama." "Would the warriors consecrate him with the royal consecration?" "Indeed not, Master Gotama." "What is the reason for this?" "Because, Master Gotama, he is not properly descended from the father's side."
276. "Thus, Ambaṭṭha, whether comparing woman with woman or man with man, the warriors are the best, and the brahmins are inferior. What do you think, Ambaṭṭha? Suppose the brahmins, for some offence, were to shave a brahmin's head, beat him with a bag of ashes, and banish him from the country or the city. Would he receive a seat or water among the brahmins?" "Indeed not, Master Gotama." "Would the brahmins invite him to partake of offerings to the ancestors, or of rice boiled in milk, or of sacrifices, or of food for guests?" "Indeed not, Master Gotama." "Would the brahmins teach him the sacred texts or not?" "Indeed not, Master Gotama." "Would he be restricted or unrestricted in regard to women?" "He would be restricted, Master Gotama."
"What do you think, Ambaṭṭha? Suppose the warriors, for some offence, were to shave a warrior's head, beat him with a bag of ashes, and banish him from the country or the city. Would he receive a seat or water among the brahmins?" "He would, Master Gotama." "Would the brahmins invite him to partake of offerings to the ancestors, or of rice boiled in milk, or of sacrifices, or of food for guests?" "They would, Master Gotama." "Would the brahmins teach him the sacred texts or not?" "They would teach him, Master Gotama." "Would he be restricted or unrestricted in regard to women?" "He would be unrestricted, Master Gotama."
277. "To this extent, Ambaṭṭha, a warrior reaches the utmost degradation, when the warriors shave his head, beat him with a bag of ashes, and banish him from the country or the city. Thus, Ambaṭṭha, even when a warrior has reached the utmost degradation, still the warriors are the best, and the brahmins are inferior. This verse, Ambaṭṭha, was spoken by Brahmā Sanaṅkumāra -
Those who rely on clan lineage;
Accomplished in true knowledge and conduct,
He is the best among deities and humans.
"Indeed, Ambaṭṭha, that verse of Brahmā Sanaṅkumāra was well sung, not poorly sung, well spoken, not poorly spoken, beneficial, not unbeneficial, and I approve of it. For I too, Ambaṭṭha, say thus -
Those who rely on clan lineage;
Accomplished in true knowledge and conduct,
He is the best among deities and humans.
The first recitation section.
Talk on True Knowledge and Conduct
278. "But, Master Gotama, what is that conduct, and what is that true knowledge?" "Ambattha, in regard to the unsurpassed accomplishment in true knowledge and conduct, there is no talk of birth, or of clan, or of conceit - 'You are worthy of me, or you are not worthy of me.' Where there is giving in marriage, or taking in marriage, or both giving and taking in marriage, there is talk of birth, clan, and conceit - 'You are worthy of me, or you are not worthy of me.' Indeed, Ambattha, those who are imprisoned by talk of birth, or imprisoned by talk of clan, or imprisoned by talk of conceit, or imprisoned by giving and taking in marriage, they are far from the unsurpassed accomplishment in true knowledge and conduct. Ambattha, it is by abandoning imprisonment in talk of birth, imprisonment in talk of clan, imprisonment in talk of conceit, and imprisonment in giving and taking in marriage that the realization of the unsurpassed accomplishment in true knowledge and conduct comes about."
279. "But, Master Gotama, what is that conduct, and what is that true knowledge?" "Here, Ambaṭṭha, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus... etc...
"Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion... etc... This pertains to his conduct.
"And furthermore, Ambaṭṭha, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration... etc... This pertains to his conduct.
"And furthermore, Ambaṭṭha, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption... etc... This pertains to his conduct.
"And furthermore, Ambaṭṭha, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity... etc... This pertains to his conduct. This, Ambaṭṭha, is that conduct.
When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to knowledge and vision... This pertains to his true knowledge... He understands: 'There is no more coming to any state of being.' This pertains to his true knowledge. This, Ambaṭṭha, is that true knowledge.
This, Ambaṭṭha, is called a monk who is 'endowed with true knowledge,' 'endowed with conduct,' and 'endowed with true knowledge and conduct.' And Ambattha, there is no other accomplishment in true knowledge and accomplishment in conduct that is more excellent or more sublime than this accomplishment in true knowledge and accomplishment in conduct.
Four Ways to the Planes of Misery
280. "Ambattha, in regard to this unsurpassed accomplishment in true knowledge and conduct, there are four paths to downfall. What are the four? Here, Ambattha, some ascetic or brahmin, not having attained this unsurpassed accomplishment in true knowledge and conduct, takes a carrying pole and enters the forest - thinking: 'I will live on fallen fruits'. He ends up merely becoming an attendant to one who has accomplished true knowledge and conduct. Ambattha, this is the first path to downfall in regard to this unsurpassed accomplishment in true knowledge and conduct.
"And furthermore, Ambattha, here some ascetic or brahmin, not having attained this unsurpassed accomplishment in true knowledge and conduct, and not having attained to living on fallen fruits, takes a spade and basket and enters the forest - 'I will live on roots, tubers and fruits.' He ends up merely becoming an attendant to one who has accomplished true knowledge and conduct. Ambattha, this is the second path to downfall in regard to this unsurpassed accomplishment in true knowledge and conduct.
"And furthermore, Ambattha, here some ascetic or brahmin, not having attained this unsurpassed accomplishment in true knowledge and conduct, and not having attained to living on fallen fruits, and not having attained to living on roots, tubers and fruits, builds a fire shrine on the outskirts of a village or town and dwells there serving the sacred fire. He ends up merely becoming an attendant to one who has accomplished true knowledge and conduct. Ambattha, this is the third path to downfall in regard to this unsurpassed accomplishment in true knowledge and conduct.
"And furthermore, Ambattha, here some ascetic or brahmin, not having attained this unsurpassed accomplishment in true knowledge and conduct, and not having attained to living on fallen fruits, and not having attained to living on roots, tubers and fruits, and not having attained to serving the sacred fire, builds a house with four doors at the crossroads of four highways and dwells there - 'Whatever ascetic or brahmin comes from these four directions, I shall honor them according to my ability and strength.' He ends up merely becoming an attendant to one who has accomplished true knowledge and conduct. Ambattha, this is the fourth path to downfall in regard to this unsurpassed accomplishment in true knowledge and conduct. Ambattha, these are the four paths to downfall in regard to this unsurpassed accomplishment in true knowledge and conduct.
281. "What do you think, Ambaṭṭha? Do you and your teacher possess this unsurpassed accomplishment in true knowledge and conduct?" "Indeed not, Master Gotama." "Who am I, Master Gotama, with my teacher, and what is the unsurpassed accomplishment in true knowledge and conduct? Far am I, Master Gotama, with my teacher, from the unsurpassed accomplishment in true knowledge and conduct."
"What do you think, Ambaṭṭha? Not having attained this unsurpassed accomplishment in true knowledge and conduct, do you and your teacher take a carrying pole and enter the forest - thinking: 'I will live on fallen fruits'?" "Indeed not, Master Gotama."
"What do you think, Ambaṭṭha? Not having attained this unsurpassed accomplishment in true knowledge and conduct, and not having attained to living on fallen fruits, do you and your teacher take a spade and basket and enter the forest - 'I will live on roots, tubers and fruits'?" "Indeed not, Master Gotama."
"What do you think, Ambaṭṭha? Not having attained this unsurpassed accomplishment in true knowledge and conduct, and not having attained to living on fallen fruits, and not having attained to living on roots, tubers and fruits, do you and your teacher build a fire shrine on the outskirts of a village or town and dwell there serving the sacred fire?" "Indeed not, Master Gotama."
"What do you think, Ambaṭṭha? Not having attained this unsurpassed accomplishment in true knowledge and conduct, and not having attained to living on fallen fruits, and not having attained to living on roots, tubers and fruits, and not having attained to serving the sacred fire, do you and your teacher build a house with four doors at the crossroads of four highways and dwell there - 'Whatever ascetic or brahmin comes from these four directions, we shall honor them according to our ability and strength.' "Indeed not, Master Gotama."
282. "Thus, Ambaṭṭha, you along with your teacher have fallen away from this unsurpassed accomplishment in true knowledge and conduct. And you along with your teacher have fallen away from those four paths to downfall in regard to this unsurpassed accomplishment in true knowledge and conduct. And these words were spoken by your teacher, the brahmin Pokkharasāti: 'Who are these shaven-headed recluses, menials, dark fellows, offspring of our Kinsman's feet to have a discussion with brahmins accomplished in the three knowledges?' - while he himself is incomplete and falling away. See, Ambaṭṭha, how greatly your teacher, the brahmin Pokkharasāti, has erred in this.
The Practice of Ancient Sages
283. "But, Ambaṭṭha, the brahmin Pokkharasāti lives on a grant given by King Pasenadi of Kosala. Yet King Pasenadi of Kosala does not grant him an audience in person. When he consults with him, he does so from behind a curtain. But, Ambaṭṭha, why would King Pasenadi of Kosala not grant an audience to one from whom he accepts rightful religious offerings? See, Ambaṭṭha, how greatly your teacher, the brahmin Pokkharasāti, has erred in this.
284. "What do you think, Ambaṭṭha? Suppose King Pasenadi of Kosala were sitting on an elephant's neck, or mounted on horseback, or standing on the chariot's mat, conferring about some matter with his nobles or princes. He would then leave that place and stand to one side. Then a worker or a worker's servant would come and stand in that place and confer about the same matter - 'This is what King Pasenadi of Kosala said, this is what King Pasenadi of Kosala said.' Would he be speaking the king's words or conferring the king's counsel? Would he thereby become the king or the king's equal?" "Indeed not, Master Gotama."
285. "Just so, Ambaṭṭha, regarding those ancient seers of the brahmins, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - That by saying 'I learn the mantras with my teacher', you will become a seer or one practising for seership - this is not a possible position.
286. "What do you think, Ambaṭṭha? What have you heard when old and elderly brahmins, teachers of teachers, were speaking - about those ancient seers of the brahmins, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - did they too live well-bathed, well-anointed, with trimmed hair and beards, adorned with jewellery and earrings, dressed in white clothes, endowed and furnished with the five cords of sensual pleasure, as you do now with your teacher?" "Indeed not, Master Gotama."
...etc... "Did they too eat fine rice with pure meat sauce, free from black grains, with many soups and various accompaniments, as you do now with your teacher?" "Indeed not, Master Gotama."
...etc... "Did they too live attended by women wearing veils and ornaments, as you do now with your teacher?" "Indeed not, Master Gotama."
...etc... "Did they too drive about in horse-drawn chariots with plaited manes, using long goads, as you do now with your teacher?" "Indeed not, Master Gotama."
...etc... "Did they too have their cities guarded by men with long swords, with moats dug and barriers dropped, as you do now with your teacher?" "Indeed not, Master Gotama."
"Thus, Ambaṭṭha, neither are you a sage nor are you practising for sagehood along with your teacher. But, Ambaṭṭha, whoever has perplexity or uncertainty about me, I will clear it through answering their questions.
Seeing Two Characteristics
287. Then the Blessed One came out from the dwelling and stood on the walking path. The young man Ambaṭṭha also came out from the dwelling and stood on the walking path. Then the young man Ambaṭṭha, while walking alongside the Blessed One who was walking, examined the thirty-two marks of a great man on the Blessed One's body. The young man Ambaṭṭha saw most of the thirty-two marks of a great man on the Blessed One's body, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue.
288. Then this occurred to the Blessed One - "This young man Ambaṭṭha sees most of the thirty-two marks of a great man on me, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue." Then the Blessed One performed such a feat of supernormal power that the young man Ambaṭṭha saw the Blessed One's private parts enclosed in a sheath. Then the Blessed One, extending his tongue, touched and stroked both ear holes, touched and stroked both nostrils, and covered his entire forehead with his tongue. Then this occurred to the young man Ambaṭṭha: "The ascetic Gotama is endowed with the thirty-two marks of a great man completely, not incompletely." He said this to the Blessed One: "Well now, Master Gotama, we must go. We have many duties and many things to do." "Now is the time you think fit, Ambaṭṭha." Then the young man Ambaṭṭha mounted his mare-drawn chariot and departed.
289. Now on that occasion the brahmin Pokkharasāti, having left Ukkaṭṭha, was sitting in his own monastery together with a large group of brahmins, waiting for the young man Ambaṭṭha. Then the young man Ambaṭṭha went towards his own monastery. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and approached the brahmin Pokkharasāti on foot; having approached, he paid homage to the brahmin Pokkharasāti and sat down to one side.
290. When the young man Ambaṭṭha was seated to one side, the brahmin Pokkharasāti said this to him - "Did you, dear Ambaṭṭha, see Master Gotama?" "We did see Master Gotama, sir." "Dear Ambaṭṭha, is the reputation that has spread about Master Gotama accurate, not otherwise; and is Master Gotama like this, not different?" "Sir, the reputation that has spread about Master Gotama is accurate, not otherwise, and Master Gotama is like this, not different. And Master Gotama is endowed with the thirty-two marks of a great man completely, not incompletely." "But did you, dear Ambaṭṭha, have any conversation with the ascetic Gotama?" "I did have some conversation with the ascetic Gotama, sir." "And how, dear Ambaṭṭha, did your conversation with the ascetic Gotama go?" Then the young man Ambaṭṭha reported to the brahmin Pokkharasāti all of the conversation he had with the Blessed One.
291. When this was said, the brahmin Pokkharasāti said this to the young man Ambaṭṭha - "Oh, our little wise one, oh, our little learned one, oh, our little master of the three Vedas! A person acting for his own good would, they say, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. Because you, Ambaṭṭha, spoke thus repeatedly attacking Master Gotama, that Master Gotama repeatedly brought up matters concerning us as well. Oh, our little wise one, oh, our little learned one, oh, our little master of the three Vedas! A person acting for his own good would, they say, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell," angry and displeased, he kicked Ambaṭṭha with his foot. And he wished to visit the Blessed One right away.
Pokkharasāti's Visit to the Buddha
292. Then those brahmins said this to the brahmin Pokkharasāti - "It is too late today, sir, to visit the ascetic Gotama. Tomorrow the honourable Pokkharasāti will visit the ascetic Gotama." Then the brahmin Pokkharasāti had excellent food, both hard and soft, prepared in his own residence, had it loaded onto vehicles, and set out from Ukkaṭṭha with torches being carried towards the Icchānaṅgala grove. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and approached the Blessed One on foot. Having approached, he exchanged courteous and cordial greetings with the Blessed One, and sat down to one side.
293. Seated to one side, the brahmin Pokkharasāti said this to the Blessed One - "Has our pupil, the young man Ambaṭṭha, come here, Master Gotama?" "Yes, brahmin, your pupil, the young man Ambaṭṭha, has come." "Did you have any conversation with the young man Ambaṭṭha, Master Gotama?" "Yes, brahmin, I did have some conversation with the young man Ambaṭṭha." "And how, Master Gotama, did your conversation with the young man Ambaṭṭha go?" Then the Blessed One reported to the brahmin Pokkharasāti all of the conversation he had with the young man Ambaṭṭha. When this was said, the brahmin Pokkharasāti said this to the Blessed One - "The young man Ambaṭṭha is a fool, Master Gotama. May Master Gotama forgive the young man Ambaṭṭha." "May the young man Ambaṭṭha be happy, brahmin."
294. Then the brahmin Pokkharasāti examined the thirty-two marks of a great man on the Blessed One's body. The brahmin Pokkharasāti saw most of the thirty-two marks of a great man on the Blessed One's body, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue.
295. Then this occurred to the Blessed One - "This brahmin Pokkharasāti sees most of the thirty-two marks of a great man on me, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue." Then the Blessed One performed such a feat of supernormal power that the brahmin Pokkharasāti saw the Blessed One's private parts enclosed in a sheath. Then the Blessed One, extending his tongue, touched and stroked both ear holes, touched and stroked both nostrils, and covered his entire forehead with his tongue.
296. Then this occurred to the brahmin Pokkharasāti - "The ascetic Gotama is endowed with the thirty-two marks of a great man completely, not incompletely." He said this to the Blessed One: "May Master Gotama together with the Community of monks accept my invitation for today's meal." The Blessed One consented by remaining silent.
297. Then the brahmin Pokkharasāti, having understood the Blessed One's acceptance, announced the time to the Blessed One - "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the residence of the brahmin Pokkharasāti; having approached, he sat down on the prepared seat. Then the brahmin Pokkharasāti served and satisfied the Blessed One with his own hands with excellent food, both hard and soft, and the young men served the Community of monks. Then the brahmin Pokkharasāti, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side.
298. When the brahmin Pokkharasāti was seated to one side, the Blessed One gave a progressive talk, that is: talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the brahmin Pokkharasāti's mind was pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye; even so, while on that very seat, there arose in the brahmin Pokkharasāti the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."
Pokkharasāti's Declaration of Lay Discipleship
299. Then the brahmin Pokkharasāti, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I, Master Gotama, together with my children, wife, followers and ministers, go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life. Just as Master Gotama visits other lay families in Ukkaṭṭha, may Master Gotama also visit the family of Pokkharasāti. There, those young men or young women who will pay homage to Master Gotama, or stand up for him, or offer him a seat or water, or gain confidence in him - that will be for their welfare and happiness for a long time." "Well said, brahmin."
The Discourse to Ambaṭṭha is concluded as the third.
4.
The Discourse to Soṇadaṇḍa
The Brahmins and Householders of Campā
300. Thus have I heard - On one occasion the Blessed One was wandering on tour in Aṅga together with a large Community of monks, about five hundred monks, and he arrived at Campā. There the Blessed One dwelt at Campā on the bank of the Gaggarā Lotus Lake. Now on that occasion the brahmin Soṇadaṇḍa was dwelling in Campā, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Seniya Bimbisāra of Magadha.
301. The brahmin householders of Campā heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Aṅga together with a large Community of monks, about five hundred monks, has arrived at Campā and is dwelling at Campā on the bank of the Gaggarā Lotus Lake. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants." Then the brahmin householders of Campā departed from Campā in groups and companies and approached the Gaggarā Lotus Lake.
302. Now on that occasion the brahmin Soṇadaṇḍa had gone to his upper terrace for his midday rest. The brahmin Soṇadaṇḍa saw the brahmin householders of Campā departing from Campā in groups and companies and approaching the Gaggarā Lotus Lake. Having seen this, he addressed his steward: "Why, good steward, are the brahmin householders of Campā departing from Campā in groups and companies and approaching the Gaggarā Lotus Lake?" "Sir, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Aṅga together with a large Community of monks, about five hundred monks, has arrived at Campā and is dwelling at Campā on the bank of the Gaggarā Lotus Lake. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' They are going to see that Master Gotama." "Then, good steward, approach the brahmin householders of Campā, and having approached, tell the brahmin householders of Campā thus: 'The brahmin Soṇadaṇḍa says this: Let the honourable ones wait; the brahmin Soṇadaṇḍa too will go to see the ascetic Gotama.'" "Yes, sir," that steward replied to the brahmin Soṇadaṇḍa and approached the brahmin householders of Campā; having approached, he said this to the brahmin householders of Campā: "The brahmin Soṇadaṇḍa says this: 'Let the honourable ones wait; the brahmin Soṇadaṇḍa too will go to see the ascetic Gotama.'"
Talk About Soṇadaṇḍa's Qualities
303. Now on that occasion about five hundred brahmins from various countries were dwelling in Campā on some business. Those brahmins heard: "It seems the brahmin Soṇadaṇḍa will go to see the ascetic Gotama." Then those brahmins approached the brahmin Soṇadaṇḍa; having approached, they said this to the brahmin Soṇadaṇḍa - "Is it true, honourable Soṇadaṇḍa, that you will go to see the ascetic Gotama?" "Indeed, sirs, it is so - 'I too will go to see the ascetic Gotama.'"
"Let not the honourable Soṇadaṇḍa go to see the ascetic Gotama. It is not proper for the honourable Soṇadaṇḍa to go to see the ascetic Gotama. If the honourable Soṇadaṇḍa goes to see the ascetic Gotama, the honourable Soṇadaṇḍa's fame will diminish, while the ascetic Gotama's fame will increase. Since the honourable Soṇadaṇḍa's fame will diminish while the ascetic Gotama's fame will increase, for this factor it is not proper for the honourable Soṇadaṇḍa to go to see the ascetic Gotama; rather, it is the ascetic Gotama who should come to see the honourable Soṇadaṇḍa.
"For the honourable Soṇadaṇḍa is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Since the honourable Soṇadaṇḍa is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back, for this factor it is not proper for the honourable Soṇadaṇḍa to go to see the ascetic Gotama; rather, it is the ascetic Gotama who should come to see the honourable Soṇadaṇḍa.
"For the honourable Soṇadaṇḍa is rich, of great wealth, of great property...etc...
"Indeed, the venerable Soṇadaṇḍa is a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man...etc...
"Indeed, Master Soṇadaṇḍa is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold... etc...
"Indeed, Master Soṇadaṇḍa is virtuous, of mature virtue, endowed with mature virtue... etc...
"Indeed, Master Soṇadaṇḍa is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning... etc...
"Indeed, Master Soṇadaṇḍa is a teacher of many teachers, Teaching the sacred texts to three hundred young men. Many young men come from various regions and various countries to Master Soṇadaṇḍa, seeking to learn the mantras, desiring to study the mantras ...etc...
"Indeed, Master Soṇadaṇḍa is old, aged, elderly, advanced in years and has reached the final stage of life; The ascetic Gotama is young and newly gone forth...etc...
"Indeed, Master Soṇadaṇḍa is honoured, respected, revered, venerated and esteemed by King Bimbisāra of Magadha...etc...
"Indeed, Master Soṇadaṇḍa is honoured, respected, revered, venerated and esteemed by the brahmin Pokkharasāti...etc...
"Indeed, Master Soṇadaṇḍa dwells in Campā, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Seniya Bimbisāra of Magadha. Since the honourable Soṇadaṇḍa dwells in Campā, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Seniya Bimbisāra of Magadha, for this factor it is not proper for the honourable Soṇadaṇḍa to go to see the ascetic Gotama; rather, it is the ascetic Gotama who should come to see the honourable Soṇadaṇḍa."
Talk on the Qualities of the Enlightened One
304. When this was said, the brahmin Soṇadaṇḍa said this to those brahmins -
"Then, sirs, listen to me as well, how it is we who are proper to go to see that Master Gotama; It is not proper for that Master Gotama to come to see us. The ascetic Gotama is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Since the ascetic Gotama is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back, for this factor it is not proper for that Master Gotama to come to see us; rather, it is we who are proper to go to see that Master Gotama.
"The ascetic Gotama has gone forth, leaving behind a great circle of relatives...etc...
"The ascetic Gotama has gone forth, leaving behind abundant gold and silver, both buried in the ground and stored above ground...etc...
"The ascetic Gotama, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, went forth from the home life into homelessness...etc...
"The ascetic Gotama shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness while his mother and father, unwilling and weeping with tearful faces...etc...
"The ascetic Gotama is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold...etc...
"The ascetic Gotama is virtuous, possessed of noble virtue, possessed of wholesome virtue, endowed with wholesome virtuous behaviour...etc...
"The ascetic Gotama is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning...etc...
"The ascetic Gotama is a teacher of many teachers...etc...
"The ascetic Gotama has destroyed sensual lust and is free from restlessness...etc...
"The ascetic Gotama teaches the doctrine of deeds, teaches the doctrine of action, and does not seek evil for the brahmin generation...etc...
"The ascetic Gotama has gone forth from a high family, from an unbroken line of nobles...etc..."
"The ascetic Gotama has gone forth from a wealthy family, from a family of great wealth and great possessions...etc..."
"People come from different countries and provinces to ask questions of the ascetic Gotama...etc...
"Many thousands of deities have gone for refuge to the ascetic Gotama...etc...
"Now concerning that ascetic Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One'...etc...
"The ascetic Gotama is endowed with the thirty-two marks of a great man...etc...
"The ascetic Gotama is welcoming, friendly, polite, genial, open in countenance, and speaks first...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by the four assemblies...etc...
"Many deities and human beings have deep confidence in the ascetic Gotama...etc...
"In whatever village or town the ascetic Gotama dwells, nonhuman spirits do not harm the human beings in that village or town...etc...
"The ascetic Gotama is the leader of a Community, the head of a group, the teacher of a group, and is plainly foremost among the founders of different sects. While, sir, the fame of those ascetics and brahmins arises in this way or that way, the fame of the ascetic Gotama has not arisen like that. Rather, the fame of the ascetic Gotama has arisen due to unsurpassed accomplishment in true knowledge and conduct...etc...
"The Magadhan king Seniya Bimbisāra together with his children, wife, followers and ministers has gone for refuge with his life to the ascetic Gotama...etc...
"King Pasenadi of Kosala together with his children, wife, followers and ministers has gone for refuge with his life to the ascetic Gotama...etc...
"The brahmin Pokkharasāti together with his children, wife, followers and ministers has gone for refuge with his life to the ascetic Gotama...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by King Bimbisāra of Magadha...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by King Pasenadi of Kosala...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by the brahmin Pokkharasāti...etc...
"The ascetic Gotama has arrived at Campā and is dwelling at Campā on the bank of the Gaggarā Lotus Lake. "Whatever ascetics or brahmins come to our village district, they are our guests. And guests should be honoured, respected, esteemed, venerated and revered by us. Since the ascetic Gotama has arrived at Campā and is dwelling at Campā on the bank of the Gaggarā Lotus Lake, the ascetic Gotama is our guest; and a guest should be honoured, respected, esteemed, venerated and revered by us. For this factor it is not proper for that Master Gotama to come to see us; rather, it is we who are proper to go to see that Master Gotama. I know only this much of Master Gotama's praise, but Master Gotama is not of such limited praise. Indeed, Master Gotama is of immeasurable praise."
305. When this was said, those brahmins said this to the brahmin Soṇadaṇḍa - "When the honourable Soṇadaṇḍa speaks in praise of the ascetic Gotama, even if that Master Gotama were dwelling a hundred yojanas from here, it would be worthy for a faithful clansman to go to see him, even carrying provisions on his shoulder." "Then, sirs, let all of us go to see the ascetic Gotama."
Soṇadaṇḍa's Reflection
306. Then the brahmin Soṇadaṇḍa approached the Gaggarā Lotus Lake together with a large group of brahmins. Then, as the brahmin Soṇadaṇḍa had gone beyond the grove, this reflection arose in his mind - "If I were to ask the ascetic Gotama a question; and if the ascetic Gotama were to say to me - 'Brahmin, this question should not be asked in this way, it should be asked in this way' - then this assembly would despise me - 'The brahmin Soṇadaṇḍa is foolish and incompetent, he was not able to ask the ascetic Gotama a proper question.' If this assembly were to despise me, my fame would diminish. When one's fame diminishes, one's wealth would also diminish. Our wealth has been gained through fame. If the ascetic Gotama were to ask me a question, and I would not satisfy his mind with my answer to that question; and if the ascetic Gotama were to say to me - 'Brahmin, this question should not be answered in this way, it should be answered in this way' - then this assembly would despise me - 'The brahmin Soṇadaṇḍa is foolish and incompetent, he was not able to satisfy the ascetic Gotama's mind with his answer to the question.' If this assembly were to despise me, my fame would diminish. When one's fame diminishes, one's wealth would also diminish. Our wealth has been gained through fame. If, having come so close, I were to turn back without seeing the ascetic Gotama, then this assembly would despise me - 'The brahmin Soṇadaṇḍa is foolish and incompetent, rigid with conceit and fearful, he does not dare to visit the ascetic Gotama, for how could one who has come so close turn back without seeing the ascetic Gotama?' If this assembly were to despise me, my fame would diminish. When one's fame diminishes, one's wealth would also diminish, our wealth has been gained through fame."
307. Then the brahmin Soṇadaṇḍa approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Some of the brahmin householders of Campā, having paid homage to the Blessed One, sat down to one side; some exchanged greetings with the Blessed One; after exchanging courteous and cordial greetings, they sat down to one side; some made reverential salutation towards the Blessed One and sat down to one side; some announced their name and clan and sat down to one side; some sat down to one side in silence.
308. There too the brahmin Soṇadaṇḍa sat thinking these very thoughts repeatedly - "If I were to ask the ascetic Gotama a question; and if the ascetic Gotama were to say to me - 'Brahmin, this question should not be asked in this way, it should be asked in this way' - then this assembly would despise me - 'The brahmin Soṇadaṇḍa is foolish and incompetent, he was not able to ask the ascetic Gotama a proper question.' If this assembly were to despise me, my fame would diminish. When one's fame diminishes, one's wealth would also diminish. Our wealth has been gained through fame. If the ascetic Gotama were to ask me a question, and I would not satisfy his mind with my answer to that question; and if the ascetic Gotama were to say to me - 'Brahmin, this question should not be answered in this way, it should be answered in this way' - then this assembly would despise me - 'The brahmin Soṇadaṇḍa is foolish and incompetent, he was not able to satisfy the ascetic Gotama's mind with his answer to the question.' If this assembly were to despise me, my fame would diminish. When one's fame diminishes, one's wealth would also diminish. Our wealth has been gained through fame. Oh, if only the ascetic Gotama would question me about my own teacher's doctrine of the three knowledges, surely I would satisfy his mind with my answer to the question."
Description of Brahmins
309. Then this occurred to the Blessed One, having understood with his own mind the reflection in the mind of the brahmin Soṇadaṇḍa - "This brahmin Soṇadaṇḍa is tormenting himself with his own thoughts. What if I were to question the brahmin Soṇadaṇḍa about his own teacher's doctrine of the three knowledges?" Then the Blessed One said this to the brahmin Soṇadaṇḍa - "But brahmin, with how many factors do brahmins describe a brahmin; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely?"
310. Then this occurred to the brahmin Soṇadaṇḍa - "What was indeed wished for by us, what was desired, what was intended, what was longed for - 'Oh, if only the ascetic Gotama would question me about my own teacher's doctrine of the three knowledges, surely I would satisfy his mind with my answer to the question' - there the ascetic Gotama questions me about my own teacher's doctrine of the three knowledges. Surely I will satisfy his mind with my answer to the question."
311. Then the brahmin Soṇadaṇḍa, straightening his body and looking around at the assembly, said this to the Blessed One - "With five factors, Master Gotama, do brahmins describe a brahmin; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely. What are the five? Here, Master Gotama, a brahmin is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back; he is a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man; he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold; he is virtuous, of mature virtue, endowed with mature virtue; and he is wise and intelligent, being the first or second to hold the sacrificial ladle. With these five factors, Master Gotama, do brahmins describe a brahmin; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely."
"But brahmin, of these five factors, is it possible to describe a brahmin as possessing four factors, leaving out one factor; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely?" "It is possible, Master Gotama. Of these five factors, Master Gotama, we set aside beauty. For what can beauty do? When a brahmin is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back; and he is a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man; and he is virtuous, of mature virtue, endowed with mature virtue; and he is wise and intelligent, being the first or second to hold the sacrificial ladle. With these four factors, Master Gotama, do brahmins describe a brahmin; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely."
312. "But brahmin, of these four factors, is it possible to describe a brahmin as possessing three factors, leaving out one factor; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely?" "It is possible, Master Gotama. Of these four factors, Master Gotama, we set aside the sacred texts. For what will the sacred texts do? When a brahmin is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back; and he is virtuous, of mature virtue, endowed with mature virtue; and he is wise and intelligent, being the first or second to hold the sacrificial ladle. With these three factors, Master Gotama, do brahmins describe a brahmin; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely."
"But brahmin, of these three factors, is it possible to describe a brahmin as possessing two factors, leaving out one factor; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely?" "It is possible, Master Gotama. Of these three factors, Master Gotama, we set aside birth. For what can birth do? When a brahmin is virtuous, of mature virtue, endowed with mature virtue; and he is wise and intelligent, being the first or second to hold the sacrificial ladle. With these two factors, Master Gotama, do brahmins describe a brahmin; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely."
313. When this was said, those brahmins said this to the brahmin Soṇadaṇḍa - "Let not the honourable Soṇadaṇḍa speak thus, let not the honourable Soṇadaṇḍa speak thus. The honourable Soṇadaṇḍa disparages beauty, disparages the sacred texts, disparages birth completely. The honourable Soṇadaṇḍa is simply adopting the doctrine of the ascetic Gotama."
314. Then the Blessed One said this to those brahmins - "If you brahmins think thus - 'The brahmin Soṇadaṇḍa is not learned, and the brahmin Soṇadaṇḍa is not of good speech, and the brahmin Soṇadaṇḍa is unwise, and the brahmin Soṇadaṇḍa is not capable of debating with the ascetic Gotama about this matter', then let the brahmin Soṇadaṇḍa stand aside, and you debate with me about this matter. But if you brahmins think thus - 'The brahmin Soṇadaṇḍa is learned, and the brahmin Soṇadaṇḍa is of good speech, and the brahmin Soṇadaṇḍa is wise, and the brahmin Soṇadaṇḍa is capable of debating with the ascetic Gotama about this matter', then you stand aside, let the brahmin Soṇadaṇḍa debate with me."
315. When this was said, the brahmin Soṇadaṇḍa said this to the Blessed One - "Let Master Gotama be silent, let Master Gotama remain silent, I myself will answer them according to the Teaching." Then the brahmin Soṇadaṇḍa said this to those brahmins - "Do not say so, sirs, do not say so - 'The honourable Soṇadaṇḍa disparages beauty, disparages the sacred texts, disparages birth completely. The honourable Soṇadaṇḍa is simply adopting the doctrine of the ascetic Gotama.' I do not disparage beauty or sacred texts or birth."
316. Now on that occasion a young man named Aṅgaka, a nephew of the brahmin Soṇadaṇḍa, was sitting in that assembly. Then the brahmin Soṇadaṇḍa said this to those brahmins - "Do the honourable ones see this young man Aṅgaka, our nephew?" "Yes, sir." "The young man Aṅgaka is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold, and in this assembly there is none equal to him in appearance except the ascetic Gotama. The young man Aṅgaka is a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man. I am his teacher of the mantras. The young man Aṅgaka is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. I know his parents. The young man Aṅgaka would kill living beings, take what is not given, commit adultery, speak falsely, and drink intoxicants - now what good, sirs, is appearance, what good are mantras, what good is birth? When a brahmin is virtuous, of mature virtue, endowed with mature virtue, and is wise and intelligent, being the first or second to hold the sacrificial ladle. With these two factors do brahmins describe a brahmin; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely."
Discussion on Virtue and Wisdom
317. "But brahmin, of these two factors, is it possible to describe a brahmin as possessing one factor, leaving out one factor; so that speaking rightly one could say 'I am a brahmin' and would not be speaking falsely?" "Indeed not, Master Gotama. For wisdom is purified by virtue, Master Gotama; virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. The virtuous one has wisdom, the wise one has virtue. And virtue and wisdom are declared to be supreme in the world. Just as, Master Gotama, one might wash hand with hand, or foot with foot; even so, Master Gotama, wisdom is purified by virtue, virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. The virtuous one has wisdom, the wise one has virtue. And virtue and wisdom are declared to be supreme in the world." "So it is, brahmin, so it is, brahmin. For wisdom is purified by virtue, brahmin; virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. The virtuous one has wisdom, the wise one has virtue. And virtue and wisdom are declared to be supreme in the world. Just as, brahmin, one might wash hand with hand, or foot with foot; even so, brahmin, wisdom is purified by virtue, virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. The virtuous one has wisdom, the wise one has virtue. And virtue and wisdom are declared to be supreme in the world.
318. "But, brahmin, what is that virtue? What is that wisdom?" "This is as far as we understand this matter, Master Gotama. It would be good if Master Gotama himself would explain the meaning of what was said." "Then listen, brahmin; attend carefully, I shall speak." "Yes, sir," the brahmin Soṇadaṇḍa replied to the Blessed One. The Blessed One said this - "Here, brahmin, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, brahmin, is how a monk is accomplished in virtue. This, brahmin, is that virtue... etc... enters and dwells in the first meditative absorption... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption... etc... directs and inclines his mind to knowledge and vision. This pertains to his wisdom... etc... He understands: 'There is no more coming to any state of being.' This pertains to his wisdom. This, brahmin, is that wisdom."
Soṇadaṇḍa's Declaration of Going for Refuge
319. When this was said, the brahmin Soṇadaṇḍa said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life. And may Master Gotama together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent.
320. Then the brahmin Soṇadaṇḍa, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then the brahmin Soṇadaṇḍa, when that night had passed, had excellent food, both hard and soft, prepared in his own residence and had the time announced to the Blessed One - "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the residence of the brahmin Soṇadaṇḍa; having approached, he sat down on the prepared seat. Then the brahmin Soṇadaṇḍa served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft.
321. Then the brahmin Soṇadaṇḍa, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. Seated to one side, the brahmin Soṇadaṇḍa said this to the Blessed One - "If, Master Gotama, when I am in an assembly, I were to rise from my seat and pay homage to Master Gotama, then that assembly would despise me. If that assembly were to despise me, my fame would diminish. When one's fame diminishes, one's wealth would also diminish. Our wealth has been gained through fame. If, Master Gotama, when I am in an assembly, I were to raise my hands in reverential salutation, may Master Gotama accept that as my rising from my seat. If, Master Gotama, when I am in an assembly, I were to remove my turban, may Master Gotama accept that as my paying homage with my head. If, Master Gotama, when I am in a vehicle, I were to dismount from the vehicle to pay homage to Master Gotama, then that assembly would despise me. If that assembly were to despise me, my fame would diminish, when one's fame diminishes, one's wealth would also diminish. Our wealth has been gained through fame. If, Master Gotama, when I am in a vehicle, I were to raise my goad-stick, may Master Gotama accept that as my dismounting from the vehicle. If, Master Gotama, when I am in a vehicle, I were to lower my parasol, may Master Gotama accept that as my paying homage with my head."
322. Then the Blessed One, having instructed, inspired, uplifted and gladdened the brahmin Soṇadaṇḍa with a talk on the Teaching, rose from his seat and departed.
The Discourse to Soṇadaṇḍa is concluded as the fourth.
5.
The Discourse to Kūṭadanta
The Brahmins and Householders of Khāṇumata
323. Thus have I heard - On one occasion the Blessed One was wandering on tour in Magadha together with a large Community of monks, about five hundred monks, and he arrived at Khāṇumata, a brahmin village of the Magadhans. There the Blessed One dwelt at Khāṇumata in the Ambalaṭṭhikā Grove. Now on that occasion the brahmin Kūṭadanta was dwelling in Khāṇumata, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Seniya Bimbisāra of Magadha. Now on that occasion a great sacrifice had been prepared for the brahmin Kūṭadanta. Seven hundred bulls, seven hundred bullocks, seven hundred heifers, seven hundred goats, and seven hundred rams had been led to the sacrificial post for the sacrifice.
324. The brahmin householders of Khāṇumata heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Magadha together with a large Community of monks, about five hundred monks, has arrived at Khāṇumata and is dwelling at Khāṇumata in the Ambalaṭṭhikā Grove. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants."
325. Then the brahmin householders of Khāṇumata departed from Khāṇumata in groups and companies and approached Ambalaṭṭhikā.
326. Now on that occasion the brahmin Kūṭadanta had gone to his upper terrace for his midday rest. The brahmin Kūṭadanta saw the brahmin householders of Khāṇumata departing from Khāṇumata in groups and companies and approaching Ambalaṭṭhikā. Having seen this, he addressed his steward: "Why, good steward, are the brahmin householders of Khāṇumata departing from Khāṇumata in groups and companies and approaching Ambalaṭṭhikā?"
327. "Sir, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Magadha together with a large Community of monks, about five hundred monks, has arrived at Khāṇumata and is dwelling at Khāṇumata in the Ambalaṭṭhikā Grove. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' They are going to see that Master Gotama."
328. Then this occurred to the brahmin Kūṭadanta - "I have heard this: 'The ascetic Gotama knows the threefold success of sacrifice with its sixteen requisites.' But I do not know the threefold success of sacrifice with its sixteen requisites. And I wish to perform a great sacrifice. What if I were to approach the ascetic Gotama and ask about the threefold success of sacrifice with its sixteen requisites?"
329. Then the brahmin Kūṭadanta addressed the steward: "Then, good steward, approach the brahmin householders of Khāṇumata. Having approached, tell the brahmin householders of Khāṇumata thus: 'The brahmin Kūṭadanta says this: "Let the honourable ones wait; the brahmin Kūṭadanta too will go to see the ascetic Gotama."'" "Yes, sir," that steward replied to the brahmin Kūṭadanta and approached the brahmin householders of Khāṇumata. Having approached, he said this to the brahmin householders of Khāṇumata: "The brahmin Kūṭadanta says this: 'Let the honourable ones wait; the brahmin Kūṭadanta too will go to see the ascetic Gotama.'"
Talk About Kūṭadanta's Qualities
330. Now on that occasion several hundred brahmins were dwelling in Khāṇumata - thinking: "We will partake of the great sacrifice of the brahmin Kūṭadanta." Those brahmins heard: "It seems the brahmin Kūṭadanta will go to see the ascetic Gotama." Then those brahmins approached the brahmin Kūṭadanta.
331. having approached, they said this to the brahmin Kūṭadanta - "Is it true, honourable Kūṭadanta, that you will go to see the ascetic Gotama?" "Indeed, sirs, it is so - 'I too will go to see the ascetic Gotama.'"
"Let not the honourable Kūṭadanta go to see the ascetic Gotama. It is not proper for the honourable Kūṭadanta to go to see the ascetic Gotama. If the honourable Kūṭadanta goes to see the ascetic Gotama, the honourable Kūṭadanta's fame will diminish, while the ascetic Gotama's fame will increase. Since the honourable Kūṭadanta's fame will diminish while the ascetic Gotama's fame will increase, for this factor it is not proper for the honourable Kūṭadanta to go to see the ascetic Gotama. Rather, it is the ascetic Gotama who should come to see the honourable Kūṭadanta.
"For the honourable Kūṭadanta is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Since the honourable Kūṭadanta is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back, for this factor it is not proper for the honourable Kūṭadanta to go to see the ascetic Gotama. Rather, it is the ascetic Gotama who should come to see the honourable Kūṭadanta.
"For the honourable Kūṭadanta is rich, of great wealth, of great property, abundant in resources and possessions, abundant in gold and silver...etc...
"Indeed, the venerable Kūṭadanta is a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man...etc...
"Indeed, Master Kūṭadanta is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold... etc...
"Indeed, Master Kūṭadanta is virtuous, of mature virtue, endowed with mature virtue... etc...
"Indeed, Master Kūṭadanta is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning... etc...
"Indeed, Master Kūṭadanta is a teacher of many teachers, Teaching the sacred texts to three hundred young men, and many young men come from various regions and various countries to Master Kūṭadanta, seeking to learn the mantras, desiring to study the mantras...etc...
"Indeed, Master Kūṭadanta is old, aged, elderly, advanced in years and has reached the final stage of life. The ascetic Gotama is young and newly gone forth...etc...
"Indeed, Master Kūṭadanta is honoured, respected, revered, venerated and esteemed by King Bimbisāra of Magadha...etc...
"Indeed, Master Kūṭadanta is honoured, respected, revered, venerated and esteemed by the brahmin Pokkharasāti...etc...
"Indeed, Master Kūṭadanta dwells in Khāṇumata, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Seniya Bimbisāra of Magadha. Since the honourable Kūṭadanta dwells in Khāṇumata, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Seniya Bimbisāra of Magadha, for this factor it is not proper for the honourable Kūṭadanta to go to see the ascetic Gotama. Rather, it is the ascetic Gotama who should come to see the honourable Kūṭadanta."
Talk on the Qualities of the Enlightened One
332. When this was said, the brahmin Kūṭadanta said this to those brahmins -
"Then, sirs, listen to me as well, how it is we who are proper to go to see that Master Gotama, it is not proper for that Master Gotama to come to see us. The ascetic Gotama is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Since the ascetic Gotama is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back, for this factor it is not proper for that Master Gotama to come to see us. rather, it is we who are proper to go to see that Master Gotama.
"The ascetic Gotama has gone forth, leaving behind a great circle of relatives...etc...
"The ascetic Gotama has gone forth, leaving behind abundant gold and silver, both buried in the ground and stored above ground...etc...
"The ascetic Gotama, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, went forth from the home life into homelessness...etc...
"The ascetic Gotama shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness while his mother and father, unwilling and weeping with tearful faces...etc...
"The ascetic Gotama is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold...etc...
"The ascetic Gotama is virtuous, possessed of noble virtue, possessed of wholesome virtue, endowed with wholesome virtuous behaviour...etc...
"The ascetic Gotama is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning...etc...
"The ascetic Gotama is a teacher of many teachers...etc...
"The ascetic Gotama has destroyed sensual lust and is free from restlessness...etc...
"The ascetic Gotama teaches the doctrine of deeds, teaches the doctrine of action, and does not seek evil for the brahmin generation...etc...
"The ascetic Gotama has gone forth from a high family, from an unbroken line of nobles...etc..."
"The ascetic Gotama has gone forth from a wealthy family, from a family of great wealth and great possessions...etc..."
"People come from different countries and provinces to ask questions of the ascetic Gotama...etc...
"Many thousands of deities have gone for refuge to the ascetic Gotama...etc...
"Now concerning that ascetic Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One'...etc...
"The ascetic Gotama is endowed with the thirty-two marks of a great man...etc...
"The ascetic Gotama is welcoming, friendly, polite, genial, open in countenance, and speaks first...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by the four assemblies...etc...
"Many deities and human beings have deep confidence in the ascetic Gotama...etc...
"In whatever village or town the ascetic Gotama dwells, nonhuman spirits do not harm the human beings in that village or town...etc...
"The ascetic Gotama is the leader of a Community, the head of a group, the teacher of a group, and is plainly foremost among the founders of different sects. While, sir, the fame of those ascetics and brahmins arises in this way or that way, the fame of the ascetic Gotama has not arisen like that. Rather, the fame of the ascetic Gotama has arisen due to unsurpassed accomplishment in true knowledge and conduct...etc...
"The Magadhan king Seniya Bimbisāra together with his children, wife, followers and ministers has gone for refuge with his life to the ascetic Gotama...etc...
"King Pasenadi of Kosala together with his children, wife, followers and ministers has gone for refuge with his life to the ascetic Gotama...etc...
"The brahmin Pokkharasāti together with his children, wife, followers and ministers has gone for refuge with his life to the ascetic Gotama...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by King Bimbisāra of Magadha...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by King Pasenadi of Kosala...etc...
"The ascetic Gotama is honoured, respected, revered, venerated and esteemed by the brahmin Pokkharasāti...etc...
"The ascetic Gotama has arrived at Khāṇumata and is dwelling at Khāṇumata in the Ambalaṭṭhikā Grove. "Whatever ascetics or brahmins come to our village district, they are our guests. And guests should be honoured, respected, esteemed, venerated and revered by us. Since the ascetic Gotama has arrived at Khāṇumata and is dwelling at Khāṇumata in the Ambalaṭṭhikā Grove, the ascetic Gotama is our guest. And a guest should be honoured, respected, esteemed, venerated and revered by us. For this factor it is not proper for that Master Gotama to come to see us. rather, it is we who are proper to go to see that Master Gotama. I know only this much of Master Gotama's praise, but Master Gotama is not of such limited praise. Indeed, Master Gotama is of immeasurable praise."
333. When this was said, those brahmins said this to the brahmin Kūṭadanta - "When the honourable Kūṭadanta speaks in praise of the ascetic Gotama, even if that Master Gotama were dwelling a hundred yojanas from here, it would be worthy for a faithful clansman to go to see him, even carrying provisions on his shoulder." "Then, sirs, let all of us go to see the ascetic Gotama."
Talk on King Mahāvijita's Great Sacrifice
334. Then the brahmin Kūṭadanta approached the Blessed One at Ambalaṭṭhikā together with a large group of brahmins, and having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Some of the brahmin householders of Khāṇumata, having paid homage to the Blessed One, sat down to one side; some exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, sat down to one side; some made reverential salutation towards the Blessed One and sat down to one side; some announced their name and clan and sat down to one side; some sat down to one side in silence.
335. Seated to one side, the brahmin Kūṭadanta said this to the Blessed One - "I have heard this, Master Gotama - 'The ascetic Gotama knows the threefold success of sacrifice with its sixteen requisites.' But I do not know the threefold success of sacrifice with its sixteen requisites. And I wish to perform a great sacrifice. It would be good if Master Gotama would teach me the threefold success of sacrifice with its sixteen requisites."
336. "Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Kūṭadanta replied to the Blessed One. The Blessed One said this - "Once upon a time, brahmin, there was a king named Mahāvijita who was rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain, with full storehouses and treasuries. Then, brahmin, as King Mahāvijita was alone in seclusion, this reflection arose in his mind - 'I have acquired vast human wealth, I dwell having conquered a great circle of earth, what if I were to offer a great sacrifice, which would be for my welfare and happiness for a long time.'
337. Then, brahmin, King Mahāvijita addressed the brahmin chaplain and said this - 'Here, brahmin, as I was alone in seclusion, this reflection arose in my mind - I have acquired vast human wealth, I dwell having conquered a great circle of earth. What if I were to offer a great sacrifice, which would be for my welfare and happiness for a long time.' I wish, brahmin, to offer a great sacrifice. Let the venerable one instruct me in what would be for my welfare and happiness for a long time."
338. When this was said, brahmin, the brahmin chaplain said this to King Mahāvijita - 'Your Majesty's country is beset by thieves and oppressed; there are villages being plundered, towns being plundered, cities being plundered, and highway robbery is being seen. If Your Majesty were to levy a tax in such a country beset by thieves and oppressed, Your Majesty would not be doing what should be done. Perhaps Your Majesty might think: "I will get rid of this plague of thieves by executions or imprisonment or confiscation or censure or banishment," but this plague of thieves cannot be properly uprooted in this way. Those who survive the killings will later harass the king's country. However, by following this plan, this plague of thieves can be properly uprooted. Therefore let Your Majesty provide seed and food to those in your country who are engaged in farming and cattle-keeping. Let Your Majesty provide capital to those in your country who are engaged in trade. Let Your Majesty provide proper wages and food to those in your country who are in government service. Then those people, being intent on their own occupations, will not harass the king's country; and the king's revenue will be great. The country will be secure and tranquil, free from thieves and oppression. People will rejoice and be happy, dancing with their children in their arms, dwelling with open doors, as it were.' 'Yes, sir,' brahmin, King Mahāvijita, having agreed with the brahmin chaplain, provided seed and food to those in his country who were engaged in farming and cattle-keeping. And King Mahāvijita provided capital to those in his country who were engaged in trade. And King Mahāvijita provided proper wages and food to those in his country who were in government service. Then those people, being intent on their own occupations, did not harass the king's country, and the king's revenue became great. The country became secure and tranquil, free from thieves and oppression, and people rejoiced and were happy, dancing with their children in their arms, dwelling with open doors, as it were. Then, brahmin, King Mahāvijita addressed the brahmin chaplain and said this - 'The plague of thieves has been uprooted through your plan, and my revenue has become great. The country is secure and tranquil, free from thieves and oppression, and people rejoice and are happy, dancing with their children in their arms, dwelling with open doors, as it were. I wish, brahmin, to offer a great sacrifice. Let the venerable one instruct me in what would be for my welfare and happiness for a long time.'
Four Requisites
339. "Therefore let Your Majesty summon the nobles, both townsmen and countrymen, who are followers in your country's districts, saying: 'I wish, sirs, to offer a great sacrifice. Let the venerable ones give their consent to what would be for my welfare and happiness for a long time.' The ministers and courtiers, both townsmen and countrymen in your country's districts...etc... The wealthy brahmins, both townsmen and countrymen...etc... The prosperous householders, both townsmen and countrymen in your country's districts, let Your Majesty summon them, saying: 'I wish, sirs, to offer a great sacrifice. Let the venerable ones give their consent to what would be for my welfare and happiness for a long time.' 'Yes, sir,' brahmin, King Mahāvijita, having agreed with the brahmin chaplain, summoned the nobles, both townsmen and countrymen, who were followers in the king's districts, saying: 'I wish, sirs, to offer a great sacrifice. Let the venerable ones give their consent to what would be for my welfare and happiness for a long time.' 'Let Your Majesty offer the sacrifice, great king, it is time for the sacrifice.' The ministers and courtiers, both townsmen and countrymen in the king's districts...etc... The wealthy brahmins, both townsmen and countrymen...etc... The prosperous householders, both townsmen and countrymen in the king's districts, King Mahāvijita addressed them, saying: 'I wish, sirs, to offer a great sacrifice. Let the venerable ones give their consent to what would be for my welfare and happiness for a long time.' 'Let Your Majesty offer the sacrifice, great king, it is time for the sacrifice.' These four groups who gave consent become the requisites of that very sacrifice.
Eight Requisites
340. "King Mahāvijita was endowed with eight factors: well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back; handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold; rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain, with full storehouses and treasuries; powerful, endowed with a fourfold army, obedient and carrying out instructions, he seemed to vanquish enemies by his fame; faithful, a giver, a master of giving, with open doors, a wellspring for ascetics, brahmins, the poor, wayfarers, beggars and supplicants, he performed meritorious deeds; learned in various fields of learning, and of whatever was spoken he knew the meaning thus: 'This is the meaning of what was spoken, this is the meaning of what was spoken'; wise, intelligent, astute, capable of reflecting on matters of the past, future and present. King Mahāvijita was endowed with these eight factors. Thus these eight factors also become the requisites of that very sacrifice.
Four Requisites
341. "The brahmin chaplain was endowed with four factors. He was well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back; he was a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man; he was virtuous, of mature virtue, endowed with mature virtue; he was wise, intelligent, astute, being the first or second to hold the sacrificial ladle. The brahmin chaplain was endowed with these four factors. Thus these four factors become the requisites of that very sacrifice.
Three Discriminations
342. Then, brahmin, the brahmin chaplain explained three aspects to King Mahāvijita before the sacrifice. "Perhaps Your Majesty, wishing to perform the great sacrifice, might have some regret - 'A great mass of my wealth will disappear', that regret should not be felt by Your Majesty. Perhaps Your Majesty, while performing the great sacrifice, might have some regret - 'A great mass of my wealth is disappearing', that regret should not be felt by Your Majesty. Perhaps Your Majesty, having performed the great sacrifice, might have some regret - 'A great mass of my wealth has disappeared', that regret should not be felt by Your Majesty." These, brahmin, were the three aspects that the brahmin chaplain explained to King Mahāvijita before the sacrifice.
Ten Aspects
343. Then, brahmin, the brahmin chaplain dispelled regret in the recipients beforehand regarding the sacrifice in ten aspects. 'Both those who destroy life and those who abstain from destroying life will come to your sacrifice. As for those who destroy life, let that be on them. As for those who abstain from destroying life, with regard to them, let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within. Both those who take what is not given and those who abstain from taking what is not given will come to your sacrifice...etc... Both those who engage in sexual misconduct and those who abstain from sexual misconduct... Both those who speak falsely and those who abstain from false speech... Both those who speak divisively and those who abstain from divisive speech... Both those who speak harshly and those who abstain from harsh speech... Both those who engage in idle chatter and those who abstain from idle chatter... Both the covetous and the non-covetous... Both those with ill will in their minds and those without ill will in their minds... Both those of wrong view and those of right view... As for those of wrong view, let that be on them. As for those of right view, with regard to them, let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within.' In these ten aspects, brahmin, did the brahmin chaplain dispel regret in the recipients beforehand regarding the sacrifice.
Sixteen Aspects
344. Then, brahmin, as King Mahāvijita was performing the great sacrifice, the brahmin chaplain instructed, inspired, roused and gladdened his mind in sixteen aspects: "Perhaps while Your Majesty is performing the great sacrifice, someone might say - 'King Mahāvijita is performing a great sacrifice, but he has not summoned the nobles, both townsmen and countrymen, who are his followers; yet the king is performing such a great sacrifice.' Such criticism of Your Majesty would not be justified. For Your Majesty has indeed summoned the nobles, both townsmen and countrymen, who are followers. By this also let Your Majesty know: let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within.
"Perhaps while Your Majesty is performing the great sacrifice, someone might say - 'King Mahāvijita is performing a great sacrifice, but he has not summoned the ministers and courtiers, both townsmen and countrymen...etc... The wealthy brahmins, both townsmen and countrymen...etc... the prosperous householders, both townsmen and countrymen, yet the king is performing such a great sacrifice.' Such criticism of Your Majesty would not be justified. For Your Majesty has indeed summoned the prosperous householders, both townsmen and countrymen. By this also let Your Majesty know: let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within.
"Perhaps while Your Majesty is performing the great sacrifice, someone might say - 'King Mahāvijita is performing a great sacrifice, but he is not well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back, yet the king is performing such a great sacrifice.' Such criticism of Your Majesty would not be justified. For Your Majesty is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. By this also let Your Majesty know: let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within.
"Perhaps while Your Majesty is performing the great sacrifice, someone might say - 'King Mahāvijita is performing a great sacrifice, but he is not handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold...etc... nor is he rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain, with full storehouses and treasuries...etc... nor is he powerful, endowed with a fourfold army, obedient and carrying out instructions, he seemed to vanquish enemies by his fame...etc... nor is he faithful, a giver, a master of giving, with open doors, a wellspring for ascetics, brahmins, the poor, wayfarers, beggars and supplicants, he performed meritorious deeds...etc... nor is he learned in various fields of learning...etc... nor does he know the meaning of whatever was spoken thus: 'This is the meaning of what was spoken, this is the meaning of what was spoken'...etc... nor is he wise, intelligent, astute, capable of reflecting on matters of the past, future and present, yet the king is performing such a great sacrifice.' Such criticism of Your Majesty would not be justified. For Your Majesty is wise, intelligent, astute, capable of reflecting on matters of the past, future and present. By this also let Your Majesty know: let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within.
"Perhaps while Your Majesty is performing the great sacrifice, someone might say - 'King Mahāvijita is performing a great sacrifice. But his brahmin chaplain is not well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back; yet the king is performing such a great sacrifice.' Such criticism of Your Majesty would not be justified. For Your Majesty's brahmin chaplain is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. By this also let Your Majesty know: let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within.
"Perhaps while Your Majesty is performing the great sacrifice, someone might say - 'King Mahāvijita is performing a great sacrifice. But his brahmin chaplain is not a reciter, a master of the mantras, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man...etc... nor is his brahmin chaplain virtuous, of mature virtue, endowed with mature virtue...etc... nor is his brahmin chaplain wise, intelligent, astute, being the first or second to hold the sacrificial ladle, yet the king is performing such a great sacrifice.' Such criticism of Your Majesty would not be justified. For Your Majesty's brahmin chaplain is wise, intelligent, astute, being the first or second to hold the sacrificial ladle. By this also let Your Majesty know: let the master sacrifice, let the master prepare, let the master rejoice, let the master make his mind confident within. In these sixteen aspects, brahmin, did the brahmin chaplain instruct, inspire, rouse and gladden the mind of King Mahāvijita as he was performing the great sacrifice.
345. "In that sacrifice, brahmin, no cattle were slain, no goats and sheep were slain, no fowls and pigs were slain, no various living beings were brought to destruction, no trees were cut down for sacrificial posts, no grass was mowed for sacrificial grass. And those who were his slaves or workers or labourers, they too did not do their work weeping with tearful faces, threatened by punishment and fear. Rather, those who wished to did the work, those who did not wish to did not; they did what they wished to do, they did not do what they did not wish to do. The sacrifice was accomplished with ghee, oil, butter, curd, honey, and molasses.
346. "Then, brahmin, the nobles, both townsmen and countrymen, who were followers, the ministers and courtiers, both townsmen and countrymen, the wealthy brahmins, both townsmen and countrymen, and the prosperous householders, both townsmen and countrymen, taking abundant wealth, approached King Mahāvijita and said this: 'Your majesty, this abundant wealth has been brought specifically for you; let your majesty accept it.' 'Enough, sirs, I have this abundant wealth acquired through righteous taxation; let that be yours, and take even more from here.' Being refused by the king, they withdrew to one side and thought thus: 'It would not be proper for us to take these goods back to our own homes again. King Mahāvijita is performing a great sacrifice; come, let us be his co-sacrificers.'
347. "Then, brahmin, to the east of the sacrificial enclosure, the nobles, both townsmen and countrymen, who were followers, set up their gifts. To the south of the sacrificial enclosure, the ministers and courtiers, both townsmen and countrymen, set up their gifts. To the west of the sacrificial enclosure, the wealthy brahmins, both townsmen and countrymen, set up their gifts. To the north of the sacrificial enclosure, the prosperous householders, both townsmen and countrymen, set up their gifts.
"In those sacrifices too, brahmin, no cattle were slain, no goats and sheep were slain, no fowls and pigs were slain, no various living beings were brought to destruction, no trees were cut down for sacrificial posts, no grass was mowed for sacrificial grass. And those who were their slaves or workers or labourers, they too did not do their work weeping with tearful faces, threatened by punishment and fear. Rather, those who wished to did the work, those who did not wish to did not; they did what they wished to do, they did not do what they did not wish to do. And those sacrifices were completed with ghee, oil, butter, curd, honey, and molasses.
"Thus there were the four modes of consent, and King Mahāvijita was endowed with eight factors, and the brahmin chaplain was endowed with four factors; And these three discriminations, brahmin, are called the threefold perfection of sacrifice with sixteen requisites.
348. When this was said, those brahmins made a loud clamour and great noise - "Oh, what a sacrifice! Oh, what a successful sacrifice!" But the brahmin Kūṭadanta sat in silence. Then those brahmins said this to the brahmin Kūṭadanta - "Why does the honourable Kūṭadanta not express appreciation for what was well said by the ascetic Gotama as being well said?" "I do not fail to express appreciation for what was well said by the ascetic Gotama as being well said. One's head would split open if one did not express appreciation for what was well said by the ascetic Gotama as being well said. But, sirs, this occurs to me - The ascetic Gotama did not say - 'Thus have I heard' or 'Thus it ought to be'; Rather, the ascetic Gotama says - 'Thus it was then, in this way it was then.' This occurs to me, sirs - 'Surely at that time the ascetic Gotama was either the king Mahāvijita who performed the sacrifice, or the brahmin chaplain who conducted that sacrifice for him.' "Does Master Gotama recall having performed or conducted such a sacrifice and, with the breaking up of the body, after death, being reborn in a good destination, in a heavenly world?" "I recall, brahmin, having performed and conducted such a sacrifice and, with the breaking up of the body, after death, being reborn in a good destination, in a heavenly world. At that time I was the brahmin chaplain who conducted that sacrifice."
The Sacrifice of Regular Giving
349. "But Master Gotama, is there another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, yet with greater fruit and greater benefit?"
"Indeed there is, brahmin, another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, yet with greater fruit and greater benefit."
"But what, Master Gotama, is that sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, yet with greater fruit and greater benefit?"
"But brahmin, those regular gifts given as family sacrifices dedicated to virtuous renunciants; this sacrifice, brahmin, is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, yet with greater fruit and greater benefit."
"But Master Gotama, what is the reason, what is the condition, why that regular gift given as family sacrifice is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, yet with greater fruit and greater benefit?"
"Brahmin, the Arahants or those who have entered the path to Arahantship do not attend such a sacrifice. What is the reason for this? For here, brahmin, there are seen blows with sticks and grabbing by the throat, therefore the Arahants or those who have entered the path to Arahantship do not attend such a sacrifice. But brahmin, those regular gifts given as family sacrifices dedicated to virtuous renunciants; such a sacrifice, brahmin, the Arahants or those who have entered the path to Arahantship do attend. What is the reason for this? For here, brahmin, there are not seen blows with sticks and grabbing by the throat, therefore the Arahants or those who have entered the path to Arahantship do attend such a sacrifice. This, brahmin, is the reason, this is the condition, why that regular gift given as family sacrifice is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, yet with greater fruit and greater benefit.
350. "But Master Gotama, is there another sacrifice that is less difficult and less troublesome than both this threefold sacrifice with its sixteen requisites and this regular gift given as family sacrifice, yet with greater fruit and greater benefit?"
"Indeed there is, brahmin, another sacrifice that is less difficult and less troublesome than both this threefold sacrifice with its sixteen requisites and this regular gift given as family sacrifice, yet with greater fruit and greater benefit."
"But what, Master Gotama, is that sacrifice that is less difficult and less troublesome than both this threefold sacrifice with its sixteen requisites and this regular gift given as family sacrifice, yet with greater fruit and greater benefit?"
"When, brahmin, one builds a dwelling for the Community of the four quarters, this sacrifice is less difficult and less troublesome than both this threefold sacrifice with its sixteen requisites and this regular gift given as family sacrifice, yet with greater fruit and greater benefit."
351. "But Master Gotama, is there another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, and this gift of a dwelling, yet with greater fruit and greater benefit?"
"Indeed there is, brahmin, another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, and this gift of a dwelling, yet with greater fruit and greater benefit."
"But what, Master Gotama, is that sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, and this gift of a dwelling, yet with greater fruit and greater benefit?"
"When, brahmin, with a confident mind one goes for refuge to the Buddha, goes for refuge to the Teaching, goes for refuge to the Community; this sacrifice, brahmin, is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, and this gift of a dwelling, yet with greater fruit and greater benefit."
352. "But Master Gotama, is there another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, this gift of a dwelling, and these goings for refuge, yet with greater fruit and greater benefit?"
"Indeed there is, brahmin, another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, this gift of a dwelling, and these goings for refuge, yet with greater fruit and greater benefit."
"But what, Master Gotama, is that sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, this gift of a dwelling, and these goings for refuge, yet with greater fruit and greater benefit?"
"When, brahmin, with a confident mind one undertakes the training precepts - abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from intoxicating drinks and drugs causing heedlessness. "This sacrifice, brahmin, is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, this gift of a dwelling, and these goings for refuge, yet with greater fruit and greater benefit."
353. "But Master Gotama, is there another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, this gift of a dwelling, these goings for refuge, and these training rules, yet with greater fruit and greater benefit?"
"Indeed there is, brahmin, another sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, this gift of a dwelling, these goings for refuge, and these training rules, yet with greater fruit and greater benefit."
"But what, Master Gotama, is that sacrifice that is less difficult and less troublesome than this threefold sacrifice with its sixteen requisites, this regular gift given as family sacrifice, this gift of a dwelling, these goings for refuge, and these training rules, yet with greater fruit and greater benefit?"
"Here, brahmin, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, brahmin, is how a monk is accomplished in virtue... etc... enters and dwells in the first meditative absorption. This sacrifice, brahmin, is less difficult and less troublesome than the previous sacrifices, yet with greater fruit and greater benefit... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. This sacrifice too, brahmin, is less difficult and less troublesome than the previous sacrifices, yet with greater fruit and greater benefit. directs and inclines his mind to knowledge and vision... etc... this sacrifice too, brahmin, is less difficult and less troublesome than the previous sacrifices, yet with greater fruit and greater benefit... etc... He understands: 'There is no more coming to any state of being.' This sacrifice too, brahmin, is less difficult and less troublesome than the previous sacrifices, yet with greater fruit and greater benefit. And brahmin, there is no other accomplishment in sacrifice that is more excellent or more sublime than this accomplishment in sacrifice.
Kūṭadanta's Declaration of Going for Refuge
354. When this was said, the brahmin Kūṭadanta said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life. Master Gotama, I release these seven hundred bulls, seven hundred bullocks, seven hundred heifers, seven hundred goats, and seven hundred rams. I grant them life. Let them eat green grass and drink cool water, and may cool breezes blow upon them."
Realization of the Fruit of Stream-entry
355. Then the Blessed One gave a progressive talk to the brahmin Kūṭadanta, that is, talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the brahmin Kūṭadanta's mind was pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye, even so, while on that very seat, there arose in the brahmin Kūṭadanta the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."
356. Then the brahmin Kūṭadanta, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, said this to the Blessed One - "May Master Gotama together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent.
357. Then the brahmin Kūṭadanta, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then the brahmin Kūṭadanta, when that night had passed, had excellent food, both hard and soft, prepared in his own sacrificial pavilion and had the time announced to the Blessed One - "It is time, Master Gotama; the meal is ready."
358. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the sacrificial pavilion of the brahmin Kūṭadanta; having approached, he sat down on the prepared seat.
Then the brahmin Kūṭadanta served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft. Then the brahmin Kūṭadanta, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. Then the Blessed One, having instructed, inspired, uplifted and gladdened the brahmin Kūṭadanta with a talk on the Teaching, rose from his seat and departed.
The Discourse to Kūṭadanta is concluded, the fifth.
6.
The Discourse to Mahāli
The Story of the Brahmin Messengers
359. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion several brahmin envoys from Kosala and brahmin envoys from Magadha were dwelling in Vesālī on some business. Those brahmin envoys from Kosala and brahmin envoys from Magadha heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, is dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants."
360. Then those brahmin envoys from Kosala and brahmin envoys from Magadha approached the Great Forest, the Peaked Hall. Now on that occasion the Venerable Nāgita was the Blessed One's attendant. Then those brahmin envoys from Kosala and brahmin envoys from Magadha approached the Venerable Nāgita. Having approached, they said this to the Venerable Nāgita - "Where, good Nāgita, is Master Gotama dwelling at present? For we wish to see Master Gotama." "It is not the right time, friends, to see the Blessed One; the Blessed One is in seclusion." Then those brahmin envoys from Kosala and brahmin envoys from Magadha sat down to one side right there - "Only after seeing Master Gotama shall we go."
The Story of Oṭṭhaddha the Licchavi
361. The Licchavi Oṭṭhaddha approached the Venerable Nāgita at the Peaked Hall in the Great Forest together with a large assembly of Licchavis; having approached, he paid homage to the Venerable Nāgita and stood to one side. Standing to one side, the Licchavi Oṭṭhaddha said this to the Venerable Nāgita - "Where, venerable Nāgita, is the Blessed One, the Arahant, the Fully Enlightened One dwelling at present? For we wish to see that Blessed One, the Arahant, the Fully Enlightened One." "It is not the right time, Mahāli, to see the Blessed One; the Blessed One is in seclusion." The Licchavi Oṭṭhaddha sat down right there to one side - "I shall go only after seeing that Blessed One, the Arahant, the Fully Enlightened One."
362. Then the novice Sīha approached the Venerable Nāgita; having approached, he paid homage to the Venerable Nāgita and stood to one side. Standing to one side, the novice Sīha said this to the Venerable Nāgita - "Venerable Sir Kassapa, these several brahmin envoys from Kosala and brahmin envoys from Magadha have come here to see the Blessed One; the Licchavi Oṭṭhaddha too has come here together with a large assembly of Licchavis to see the Blessed One. It would be good, Venerable Sir Kassapa, if these people could see the Blessed One."
"Then, Sīha, you yourself inform the Blessed One." "Yes, Venerable Sir," the novice Sīha replied to the Venerable Nāgita and approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the novice Sīha said this to the Blessed One - "Venerable Sir, these several brahmin envoys from Kosala and brahmin envoys from Magadha have come here to see the Blessed One, and the Licchavi Oṭṭhaddha too has come here together with a large assembly of Licchavis to see the Blessed One. It would be good, Venerable Sir, if these people could see the Blessed One." "Then, Sīha, prepare a seat in the shade of the dwelling." "Yes, Venerable Sir," the novice Sīha replied to the Blessed One and prepared a seat in the shade of the dwelling.
363. Then the Blessed One came out from the dwelling and sat down on the prepared seat in the shade of the dwelling. Then those brahmin envoys from Kosala and brahmin envoys from Magadha approached the Blessed One; having approached, they exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, they sat down to one side. The Licchavi Oṭṭhaddha too approached the Blessed One together with a large assembly of Licchavis; having approached, he paid homage to the Blessed One and sat down to one side.
364. Seated to one side, the Licchavi Oṭṭhaddha said this to the Blessed One - "In recent days, Venerable Sir, Sunakkhatta the Licchavi son came to see me; having approached, he said this to me - 'From the time, Mahāli, I have been dwelling in dependence on the Blessed One, not long, three years, I see divine forms that are lovely, connected with sensual pleasure, enticing, but I do not hear divine sounds that are lovely, connected with sensual pleasure, enticing.' "Were there indeed, Venerable Sir, divine sounds that Sunakkhatta the Licchavi son did not hear that are lovely, connected with sensual pleasure, enticing, or were there not?"
One-sided Developed Concentration
365. "There were indeed, Mahāli, divine sounds that Sunakkhatta the Licchavi son did not hear that are lovely, connected with sensual pleasure, enticing; they were not non-existent." "What, Venerable Sir, is the reason, what is the condition, why there were indeed divine sounds that Sunakkhatta the Licchavi son did not hear that are lovely, connected with sensual pleasure, enticing; they were not non-existent?"
366. "Here, Mahāli, a monk's concentration is developed one-sidedly in the eastern direction for seeing divine forms that are lovely, connected with sensual pleasure, enticing, but not for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. When his concentration is developed one-sidedly in the eastern direction for seeing divine forms that are lovely, connected with sensual pleasure, enticing, but not for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. He sees divine forms in the eastern direction that are lovely, connected with sensual pleasure, enticing, but does not hear divine sounds that are lovely, connected with sensual pleasure, enticing. What is the reason for this? This is how it is, Mahāli, when a monk's concentration is developed one-sidedly in the eastern direction for seeing divine forms that are lovely, connected with sensual pleasure, enticing, but not for hearing divine sounds that are lovely, connected with sensual pleasure, enticing.
367. "And furthermore, Mahāli, in the southern direction for a monk...etc... in the western direction... in the northern direction... above, below, across, concentration is developed one-sidedly for seeing divine forms that are lovely, connected with sensual pleasure, enticing, but not for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. When his concentration is developed one-sidedly above, below, across for seeing divine forms that are lovely, connected with sensual pleasure, enticing, but not for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. He sees divine forms above, below, across that are lovely, connected with sensual pleasure, enticing, but does not hear divine sounds that are lovely, connected with sensual pleasure, enticing. What is the reason for this? This is how it is, Mahāli, when a monk's concentration is developed one-sidedly above, below, across for seeing divine forms that are lovely, connected with sensual pleasure, enticing, but not for hearing divine sounds that are lovely, connected with sensual pleasure, enticing.
368. "Here, Mahāli, a monk's concentration is developed one-sidedly in the eastern direction for hearing divine sounds that are lovely, connected with sensual pleasure, enticing, but not for seeing divine forms that are lovely, connected with sensual pleasure, enticing. When his concentration is developed one-sidedly in the eastern direction for hearing divine sounds that are lovely, connected with sensual pleasure, enticing, but not for seeing divine forms that are lovely, connected with sensual pleasure, enticing. He hears divine sounds in the eastern direction that are lovely, connected with sensual pleasure, enticing, but does not see divine forms that are lovely, connected with sensual pleasure, enticing. What is the reason for this? This is how it is, Mahāli, when a monk's concentration is developed one-sidedly in the eastern direction for hearing divine sounds that are lovely, connected with sensual pleasure, enticing, but not for seeing divine forms that are lovely, connected with sensual pleasure, enticing.
369. "And furthermore, Mahāli, in the southern direction for a monk...etc... in the western direction... in the northern direction... above, below, across, concentration is developed one-sidedly for hearing divine sounds that are lovely, connected with sensual pleasure, enticing, but not for seeing divine forms that are lovely, connected with sensual pleasure, enticing. When his concentration is developed one-sidedly above, below, across for hearing divine sounds that are lovely, connected with sensual pleasure, enticing, but not for seeing divine forms that are lovely, connected with sensual pleasure, enticing. He hears divine sounds above, below, across that are lovely, connected with sensual pleasure, enticing, but does not see divine forms that are lovely, connected with sensual pleasure, enticing. What is the reason for this? This is how it is, Mahāli, when a monk's concentration is developed one-sidedly above, below, across for hearing divine sounds that are lovely, connected with sensual pleasure, enticing, but not for seeing divine forms that are lovely, connected with sensual pleasure, enticing.
370. "Here, Mahāli, a monk's concentration is developed both-sidedly in the eastern direction for seeing divine forms that are lovely, connected with sensual pleasure, enticing, and for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. When his concentration is developed both-sidedly in the eastern direction for seeing divine forms that are lovely, connected with sensual pleasure, enticing, and for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. He sees divine forms in the eastern direction that are lovely, connected with sensual pleasure, enticing, and hears divine sounds that are lovely, connected with sensual pleasure, enticing. What is the reason for this? This is how it is, Mahāli, when a monk's concentration is developed both-sidedly in the eastern direction for seeing divine forms that are lovely, connected with sensual pleasure, enticing, and for hearing divine sounds that are lovely, connected with sensual pleasure, enticing.
371. "And furthermore, Mahāli, in the southern direction for a monk...etc... in the western direction... in the northern direction... above, below, across, concentration is developed both-sidedly for seeing divine forms that are lovely, connected with sensual pleasure, enticing, and for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. When his concentration is developed both-sidedly above, below, across for seeing divine forms that are lovely, connected with sensual pleasure, enticing, and for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. Above, below, across, he sees divine forms that are lovely, connected with sensual pleasure, enticing, and hears divine sounds that are lovely, connected with sensual pleasure, enticing. What is the reason for this? This is how it is, Mahāli, when a monk's concentration is developed both-sidedly above, below, across for seeing divine forms that are lovely, connected with sensual pleasure, enticing, and for hearing divine sounds that are lovely, connected with sensual pleasure, enticing. This, Mahāli, is the reason, this is the condition, why there were indeed divine sounds that Sunakkhatta the Licchavi son did not hear that are lovely, connected with sensual pleasure, enticing; they were not non-existent."
372. "Surely, Venerable Sir, it is for the realization of these developments of concentration that monks live the holy life under the Blessed One." "No, Mahāli, it is not for the realization of these developments of concentration that monks live the holy life under me. There are, Mahāli, other states that are more excellent and more sublime, for the realization of which monks live the holy life under me."
The Four Noble Fruits
373. "But what, Venerable Sir, are those states that are more excellent and more sublime, for the realization of which monks live the holy life under the Blessed One?" "Here, Mahāli, with the utter destruction of three fetters, a monk becomes a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. This too, Mahāli, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me.
"And furthermore, Mahāli, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, a monk becomes a once-returner, coming back to this world only once more to make an end of suffering. This too, Mahāli, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me.
"And furthermore, Mahāli, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, Mahāli, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me.
"And furthermore, Mahāli, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This too, Mahāli, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me. These, Mahāli, are the states that are more excellent and more sublime, for the realization of which monks live the holy life under me."
The Noble Eightfold Path
374. "But, Venerable Sir, is there a path, is there a way for the realization of these states?" "There is indeed, Mahāli, a path, there is a way for the realization of these states."
375. "But, Venerable Sir, what is the path, what is the way for the realization of these states?" "This is the Noble Eightfold Path. That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Mahāli, is the path, this is the way for the realization of these states.
Two Cases of Going Forth
376. "On one occasion, Mahāli, I was dwelling at Kosambī in Ghosita's Park. Then two wanderers - the wanderer Muṇḍiya and Jāliya, the pupil of Dārupattika, approached me. Having approached, they exchanged greetings with me. After exchanging courteous and cordial greetings, they stood to one side. Standing to one side, those two wanderers said this to me - 'Friend Gotama, is the soul the same as the body, or is the soul one thing and the body another?'
377. "Then listen, friends, attend carefully, I shall speak." "Yes, friend," those two wanderers replied to me. I said this: "Here, friends, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, friends, is how a monk is accomplished in virtue... etc... enters and dwells in the first meditative absorption. When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another'... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another'... etc... directs and inclines his mind to knowledge and vision... etc... When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another'... etc... He understands: 'There is no more coming to any state of being.' When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, it would not be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another.'" This is what the Blessed One said. Delighted, the Licchavi Oṭṭhaddha rejoiced in what the Blessed One had said.
The Discourse to Mahāli is concluded as the sixth.
7.
The Discourse to Jāliya
Two Cases of Going Forth
378. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion two wanderers - the wanderer Muṇḍiya and Jāliya, the pupil of Dārupattika, approached the Blessed One; having approached, they exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, they stood to one side. Standing to one side, those two wanderers said this to the Blessed One - "Friend Gotama, is the soul the same as the body, or is the soul one thing and the body another?"
379. "Then listen, friends, attend carefully, I shall speak." "Yes, friend," those two wanderers replied to the Blessed One. The Blessed One said this - "Here, friends, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, friends, is how a monk is accomplished in virtue... etc... enters and dwells in the first meditative absorption. When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another'... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another'... etc... directs and inclines his mind to knowledge and vision... etc... When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another'... etc...
380. ...etc... He understands: 'There is no more coming to any state of being.' When, friends, a monk knows and sees thus, would it be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? When that monk knows and sees thus, it would not be proper for him to say: 'The soul is the same as the body' or 'The soul is one thing and the body another'? Friends, I know this and see this thus. Yet I do not say: 'The soul is the same as the body' or 'The soul is one thing and the body another.'" This is what the Blessed One said. Those two wanderers delighted in what the Blessed One had said.
The Discourse to Jāliya is concluded as the seventh.
8.
The Great Discourse on the Lion's Roar
The Story of the Naked Ascetic Kassapa
381. Thus have I heard - On one occasion the Blessed One was dwelling at Uruññā in the Kaṇṇakatthala deer park. Then the naked ascetic Kassapa approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, the naked ascetic Kassapa said this to the Blessed One - "I have heard this, Master Gotama - 'The ascetic Gotama criticizes all austerity, categorically condemns and denounces every ascetic who lives a rough life.' Those who said thus, Master Gotama - 'The ascetic Gotama criticizes all austerity, categorically condemns and denounces every ascetic who lives a rough life' - do they speak what has been said by Master Gotama, and not misrepresent Master Gotama with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism? For we do not wish to misrepresent Master Gotama."
382. "Those, Kassapa, who said - 'The ascetic Gotama criticizes all austerity, categorically condemns and denounces every ascetic who lives a rough life' - they do not speak what I have said, but misrepresent me with what is untrue and contrary to fact. Here, Kassapa, I see with the divine eye, which is purified and surpasses the human, some ascetic who lives a rough life who, with the breaking up of the body, after death, has been reborn in a plane of misery, a bad destination, a lower realm, in hell. But here, Kassapa, I see with the divine eye, which is purified and surpasses the human, some ascetic who lives a rough life who, with the breaking up of the body, after death, has been reborn in a good destination, in a heavenly world.
383. Here, Kassapa, I see with the divine eye, which is purified and surpasses the human, some ascetic who lives with little suffering who, with the breaking up of the body, after death, has been reborn in a plane of misery, a bad destination, a lower realm, in hell. But here, Kassapa, I see with the divine eye, which is purified and surpasses the human, some ascetic who lives with little suffering who, with the breaking up of the body, after death, has been reborn in a good destination, in a heavenly world. When I, Kassapa, understand as it really is the wrong course and destination, the passing away and rebirth of these ascetics, how could I criticize all austerity, or categorically condemn and denounce every ascetic who lives a rough life?
384. "Kassapa, there are some ascetics and brahmins who are wise, subtle, experienced in controversy, who are like hair-splitters. They wander about, seemingly demolishing the views of others with their wisdom. With them I agree on some points and disagree on others. When they say something is good, we too sometimes say it is good. When they say something is not good, we too sometimes say it is not good. When they say something is good, we sometimes say it is not good. When they say something is not good, we sometimes say it is good.
"When we sometimes say something is good, others too sometimes say it is good. When we sometimes say something is not good, others too sometimes say it is not good. When we sometimes say something is not good, others sometimes say it is good. When we sometimes say something is good, others sometimes say it is not good.
Talk on Cross-examination
385. Having approached them, I say thus - Friends, regarding those points on which we disagree, let those points be set aside. Regarding those points on which we agree, there let the wise examine, question and discuss teacher with teacher, or community with community - 'These states of yours are unwholesome, reckoned as unwholesome, blameworthy, reckoned as blameworthy, not to be pursued, reckoned as not to be pursued, unworthy of the noble ones, reckoned as unworthy of the noble ones, dark, reckoned as dark. Who lives having completely abandoned these states - the ascetic Gotama, or the other venerable teachers of groups?'
386. "Kassapa, there is the possibility that wise people, when examining, questioning and discussing, might say - 'These states of yours are unwholesome, reckoned as unwholesome, blameworthy, reckoned as blameworthy, not to be pursued, reckoned as not to be pursued, unworthy of the noble ones, reckoned as unworthy of the noble ones, dark, reckoned as dark. The ascetic Gotama lives having completely abandoned these states, or do the other venerable teachers of groups?' Thus, Kassapa, wise people, when examining, questioning and discussing, would mostly praise us in this matter.
387. "And further, Kassapa, let the wise examine, question and discuss teacher with teacher, or community with community - 'These states of yours are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be pursued, reckoned as to be pursued, worthy of the noble ones, reckoned as worthy of the noble ones, bright, reckoned as bright. Who lives having completely undertaken these states - the ascetic Gotama, or the other venerable teachers of groups?'
388. "Kassapa, there is the possibility that wise people, when examining, questioning and discussing, might say - 'These states of yours are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be pursued, reckoned as to be pursued, worthy of the noble ones, reckoned as worthy of the noble ones, bright, reckoned as bright. The ascetic Gotama lives having completely undertaken these states, or do the other venerable teachers of groups?' Thus, Kassapa, wise people, when examining, questioning and discussing, would mostly praise us in this matter.
389. "And further, Kassapa, let the wise examine, question and discuss teacher with teacher, or community with community - 'These states of yours are unwholesome, reckoned as unwholesome, blameworthy, reckoned as blameworthy, not to be pursued, reckoned as not to be pursued, unworthy of the noble ones, reckoned as unworthy of the noble ones, dark, reckoned as dark. Who lives having completely abandoned these states - the community of Gotama's disciples, or the other venerable communities of disciples of teachers of groups?'
390. "Kassapa, there is the possibility that wise people, when examining, questioning and discussing, might say - 'These states of yours are unwholesome, reckoned as unwholesome, blameworthy, reckoned as blameworthy, not to be pursued, reckoned as not to be pursued, unworthy of the noble ones, reckoned as unworthy of the noble ones, dark, reckoned as dark. The community of Gotama's disciples lives having completely abandoned these states, or do the other venerable communities of disciples of teachers of groups?' Thus, Kassapa, wise people, when examining, questioning and discussing, would mostly praise us in this matter.
391. "And further, Kassapa, let the wise examine, question and discuss teacher with teacher, or community with community. 'These states of yours are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be pursued, reckoned as to be pursued, worthy of the noble ones, reckoned as worthy of the noble ones, bright, reckoned as bright. Who lives having completely undertaken these states - the community of Gotama's disciples, or the other venerable communities of disciples of teachers of groups?'
392. "Kassapa, there is the possibility that wise people, when examining, questioning and discussing, might say - 'These states of yours are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be pursued, reckoned as to be pursued, worthy of the noble ones, reckoned as worthy of the noble ones, bright, reckoned as bright. The community of Gotama's disciples lives having completely undertaken these states, or do the other venerable communities of disciples of teachers of groups?' Thus, Kassapa, wise people, when examining, questioning and discussing, would mostly praise us in this matter.
The Noble Eightfold Path
393. "There is, Kassapa, a path, there is a way, practising which one will know for oneself, will see for oneself - 'The ascetic Gotama speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline.' And what, Kassapa, is the path, what is the way, practising which one will know for oneself, will see for oneself - 'The ascetic Gotama speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline'? This is the Noble Eightfold Path. That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Kassapa, is the path, this is the way, practising which one will know for oneself, will see for oneself 'The ascetic Gotama speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline.'"
Talk on Austerity Due to Exertion
394. When this was said, the naked ascetic Kassapa said this to the Blessed One - "Friend Gotama, these austerities due to exertion are reckoned as asceticism and as the holy life by those ascetics and brahmins. One goes naked, free in conduct, licking his hands, does not come when called, does not stop when called, does not accept food brought, does not accept food specially prepared, does not accept an invitation. He does not receive from a pot's mouth, does not receive from a bowl's mouth, does not accept across a threshold, across a stick, across a pestle, does not accept from two people eating together, from a pregnant woman, from a woman breastfeeding, from a woman among men, does not accept from where food is advertised, from where a dog is waiting, from where flies are buzzing, does not accept fish, meat, liquor, wine, or fermented grain-water. He keeps to one house, one morsel; keeps to two houses, two morsels... etc... keeps to seven houses, seven morsels; lives on one offering, lives on two offerings... lives on seven offerings; takes food once a day, takes food once in two days... takes food once in seven days. Thus he dwells pursuing the practice of taking food at regular intervals up to even half a month.
395. "Friend Gotama, these austerities due to exertion are reckoned as asceticism and as the holy life by those ascetics and brahmins. He lives on vegetables, or on millet, or on wild rice, or on hide-parings, or on water-lettuce, or on rice-bran, or on rice-scum, or on flour of oil-seeds, or on grass, or on cow-dung, or makes his meals on forest roots and fruits, living on fallen fruits.
396. "Friend Gotama, these austerities due to exertion are reckoned as asceticism and as the holy life by those ascetics and brahmins. They wear coarse cloth, they wear mixed cloth, they wear shroud cloth, they wear rag-robes, they wear bark cloth, they wear antelope hide, they wear strips of antelope hide, they wear robes of grass, they wear robes of bark, they wear robes of wood shavings, they wear blankets of human hair, they wear horse-hair blankets, they wear owl's wings, they practise pulling out hair and beard, being devoted to the practice of pulling out hair and beard, they remain standing rejecting seats, they squat on their heels being devoted to the practice of squatting, they lie on thorns making their bed on thorns, they make their bed on wooden planks, they make their bed on bare ground, they lie on one side covered in dust and dirt, they live in the open air using whatever is available, they eat filthy food being devoted to the practice of eating filthy food, they do not drink being devoted to the practice of not drinking, they live devoted to the practice of going down to the water three times a day."
Talk on the Futility of Austerities
397. "If one goes naked, Kassapa, free in conduct, licking his hands... etc... Thus he dwells pursuing the practice of taking food at regular intervals up to even half a month. But if this perfection of virtue, perfection of mind, and perfection of wisdom is undeveloped and unrealized in him, Then he is far indeed from recluseship, far from being a brahmin. But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
"If one eats vegetables, Kassapa, eats wild millet... etc... He makes his meals on forest roots and fruits, living on fallen fruits. But if this perfection of virtue, perfection of mind, and perfection of wisdom is undeveloped and unrealized in him, Then he is far indeed from recluseship, far from being a brahmin. But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
"If, Kassapa, they wear coarse cloth, they wear mixed cloth... etc... he lives devoted to the practice of going down to the water three times a day. But if this perfection of virtue, perfection of mind, and perfection of wisdom is undeveloped and unrealized in him, Then he is far indeed from recluseship, far from being a brahmin. But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
398. When this was said, the naked ascetic Kassapa said this to the Blessed One - "The life of an ascetic is difficult, Master Gotama, the life of a brahmin is difficult." "This is a common saying in the world, Kassapa: 'The life of an ascetic is difficult, the life of a brahmin is difficult.' If one goes naked, Kassapa, free in conduct, licking his hands... etc... Thus he dwells pursuing the practice of taking food at regular intervals up to even half a month. If by this measure, Kassapa, by this practice of austerity, the life of an ascetic or the life of a brahmin were difficult, truly difficult, it would not be fitting to say: 'The life of an ascetic is difficult, the life of a brahmin is difficult.'
For even a householder, or a householder's son, or even a water-carrier could do this - 'Come, let me go naked, free in conduct, licking my hands... etc... Thus I dwell pursuing the practice of taking food at regular intervals up to even half a month.'
"But since, Kassapa, apart from this measure, apart from this practice of austerity, the life of an ascetic or the life of a brahmin is difficult, truly difficult, therefore it is fitting to say: 'The life of an ascetic is difficult, the life of a brahmin is difficult.' But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
"If one eats vegetables, Kassapa, eats wild millet... etc... He makes his meals on forest roots and fruits, living on fallen fruits. If by this measure, Kassapa, by this practice of austerity, the life of an ascetic or the life of a brahmin were difficult, truly difficult, it would not be fitting to say: 'The life of an ascetic is difficult, the life of a brahmin is difficult.'
For even a householder, or a householder's son, or even a water-carrier could do this - 'Come, let me be one who eats vegetables, or one who eats millet... etc... I sustain myself on forest roots and fruits, living on fallen fruits.'
"But since, Kassapa, apart from this measure, apart from this practice of austerity, the life of an ascetic or the life of a brahmin is difficult, truly difficult, therefore it is fitting to say: 'The life of an ascetic is difficult, the life of a brahmin is difficult.' But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
"If, Kassapa, they wear coarse cloth, they wear mixed cloth... etc... he lives devoted to the practice of going down to the water three times a day. If by this measure, Kassapa, by this practice of austerity, the life of an ascetic or the life of a brahmin were difficult, truly difficult, it would not be fitting to say: 'The life of an ascetic is difficult, the life of a brahmin is difficult.'
For even a householder, or a householder's son, or even a water-carrier could do this - 'Come, I wear hempen cloth, I wear mixed cloth... etc... I dwell devoted to the practice of immersing myself in water three times a day.'
"But since, Kassapa, apart from this measure, apart from this practice of austerity, the life of an ascetic or the life of a brahmin is difficult, truly difficult, therefore it is fitting to say: 'The life of an ascetic is difficult, the life of a brahmin is difficult.' But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
399. When this was said, the naked ascetic Kassapa said this to the Blessed One - "Hard to know, Master Gotama, is an ascetic, hard to know is a brahmin." "This is a common saying in the world, Kassapa: 'Hard to know is an ascetic, hard to know is a brahmin.' If one goes naked, Kassapa, free in conduct, licking his hands... etc... Thus he dwells pursuing the practice of taking food at regular intervals up to even half a month. If by this measure, Kassapa, by this practice of austerity, an ascetic or brahmin were hard to know, truly hard to know, it would not be fitting to say - 'Hard to know is an ascetic, hard to know is a brahmin.'
For even a householder, or a householder's son, or even a water-carrier could know this - 'One goes naked, free in conduct, licking his hands... etc... Thus he dwells pursuing the practice of taking food at regular intervals up to even half a month.'
"But since, Kassapa, apart from this measure, apart from this practice of austerity, an ascetic or brahmin is hard to know, truly hard to know, therefore it is fitting to say - 'Hard to know is an ascetic, hard to know is a brahmin.' But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
"If one eats vegetables, Kassapa, eats wild millet... etc... He makes his meals on forest roots and fruits, living on fallen fruits. If by this measure, Kassapa, by this practice of austerity, an ascetic or brahmin were hard to know, truly hard to know, it would not be fitting to say - 'Hard to know is an ascetic, hard to know is a brahmin.'
For even a householder, or a householder's son, or even a water-carrier could know this - 'He lives on vegetables, or on wild millet... etc... He makes his meals on forest roots and fruits, living on fallen fruits.'
"But since, Kassapa, apart from this measure, apart from this practice of austerity, an ascetic or brahmin is hard to know, truly hard to know, therefore it is fitting to say - 'Hard to know is an ascetic, hard to know is a brahmin.' But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
"If, Kassapa, they wear coarse cloth, they wear mixed cloth... etc... he lives devoted to the practice of going down to the water three times a day. If by this measure, Kassapa, by this practice of austerity, an ascetic or brahmin were hard to know, truly hard to know, it would not be fitting to say - 'Hard to know is an ascetic, hard to know is a brahmin.'
For even a householder, or a householder's son, or even a water-carrier could know this - 'This one wears coarse cloth, wears mixed cloth... etc... lives devoted to the practice of going down to the water three times a day.'
"But since, Kassapa, apart from this measure, apart from this practice of austerity, an ascetic or brahmin is hard to know, truly hard to know, therefore it is fitting to say - 'Hard to know is an ascetic, hard to know is a brahmin.' But when, Kassapa, a monk develops a mind of friendliness free from animosity and ill will, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, This, Kassapa, is called one who is both a recluse and a brahmin.
Accomplishment in Virtue, Concentration, and Wisdom
400. When this was said, the naked ascetic Kassapa said this to the Blessed One - "But, Master Gotama, what is that accomplishment in virtue, what is that accomplishment in mind, what is that accomplishment in wisdom?" "Here, Kassapa, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... seeing danger in the slightest faults, he trains in the training rules he has undertaken, he is endowed with wholesome bodily and verbal action, he is of pure livelihood and possessed of virtue, he is guarded in the sense faculties, endowed with mindfulness and clear comprehension, content.
401. "And how, Kassapa, is a monk accomplished in virtue? Here, Kassapa, having abandoned the destruction of life, a monk abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. This pertains to his accomplishment in virtue... etc...
'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these. That is: pacification rites, vow-fulfilling rites... etc... releasing bound medicines - he abstains from such base arts and wrong livelihood. This pertains to his accomplishment in virtue.
"Kassapa, that monk who is thus accomplished in virtue sees no fear from anywhere on account of his restraint by virtue. Just as, Kassapa, a crowned noble king who has vanquished his enemies sees no fear from anywhere on account of his enemies. Even so, Kassapa, a monk who is thus accomplished in virtue sees no fear from anywhere on account of his restraint by virtue. Endowed with this noble aggregate of virtue, he experiences within himself the happiness of blamelessness. This, Kassapa, is how a monk is accomplished in virtue. This, Kassapa, is accomplishment in virtue... etc... enters and dwells in the first meditative absorption. This pertains to his accomplishment of mind... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. This pertains to his accomplishment of mind. This, Kassapa, is accomplishment of mind.
"When his mind is thus concentrated... etc... directs and inclines his mind to knowledge and vision... etc... This pertains to his perfection of wisdom... etc... He understands: 'There is no more coming to any state of being'... etc... This pertains to his perfection of wisdom. This, Kassapa, is perfection of wisdom.
"And Kassapa, there is no other perfection of virtue, perfection of mind, and perfection of wisdom that is more excellent or more sublime than this perfection of virtue, perfection of mind, and perfection of wisdom.
The Lion's Roar Talk
402. "Kassapa, there are some ascetics and brahmins who advocate virtue. They speak in many ways in praise of virtue. Kassapa, regarding the highest noble virtue, I do not see anyone equal to myself, let alone superior! Indeed, I am superior in this matter, that is, in higher virtue.
"Kassapa, there are some ascetics and brahmins who advocate disgust through austerity. They speak in many ways in praise of disgust through austerity. Kassapa, regarding the highest noble disgust through austerity, I do not see anyone equal to myself, let alone superior! Indeed, I am superior in this matter, that is, in higher disgust.
"Kassapa, there are some ascetics and brahmins who advocate wisdom. They speak in many ways in praise of wisdom. Kassapa, regarding the highest noble wisdom, I do not see anyone equal to myself, let alone superior! Indeed, I am superior in this matter, that is, in higher wisdom.
"Kassapa, there are some ascetics and brahmins who advocate liberation. They speak in many ways in praise of liberation. Kassapa, regarding the highest noble liberation, I do not see anyone equal to myself, let alone superior! Indeed, I am superior in this matter, that is, in higher liberation.
403. "Kassapa, there is the possibility that wanderers of other sects might say - 'The ascetic Gotama roars his lion's roar, but he roars it only in empty dwellings, not in assemblies.' They - should be told: 'Do not say so.' They should be told thus, Kassapa: 'The ascetic Gotama roars his lion's roar, and he roars it in assemblies.'
"Kassapa, there is the possibility that wanderers of other sects might say - 'The ascetic Gotama roars his lion's roar, and he roars it in assemblies, but he does not roar it confidently.' They - should be told: 'Do not say so.' They should be told thus, Kassapa: 'The ascetic Gotama roars his lion's roar, and he roars it in assemblies, and he roars it confidently.'
"Kassapa, there is the possibility that wanderers of other sects might say - 'The ascetic Gotama roars his lion's roar, and he roars it in assemblies, and he roars it confidently, but they do not ask him questions...etc... and they ask him questions; but when questioned, he does not answer their questions...etc... and when questioned, he answers their questions; but he does not satisfy their minds with his answer to the question...etc... and he satisfies their minds with his answer to the question; but they do not think it worth listening to...etc... and they think it worth listening to; but having heard, they are not inspired...etc... and having heard, they are inspired; but they do not show their inspiration...etc... and they show their inspiration; but they do not practise accordingly...etc... and they practise accordingly; but those who practise do not succeed.' They - should be told: 'Do not say so.' They should be told thus, Kassapa: 'The ascetic Gotama roars his lion's roar, and he roars it in assemblies, and he roars it confidently, and they ask him questions, and when questioned he answers their questions, and he satisfies their minds with his answer to the question, and they think it worth listening to, and having heard they are inspired, and they show their inspiration, and they practise accordingly, and those who practise succeed.'
Discussion of the Probation for Sectarians
404. "On one occasion, Kassapa, I was dwelling at Rājagaha on Vulture Peak Mountain. There a certain religious ascetic named Nigrodha questioned me about extreme austerity. When questioned about extreme austerity, I answered him. And when I had answered, he was extremely delighted." "Who, Venerable Sir, having heard the Blessed One's Teaching would not be extremely delighted? I too, Venerable Sir, having heard the Blessed One's Teaching, am extremely delighted. Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I receive the going forth under the Blessed One, may I receive the higher ordination."
405. "Kassapa, when someone who formerly belonged to other sects wishes for the going forth, wishes for the higher ordination in this Teaching and discipline, they remain on probation for four months. After four months, if the monks are satisfied, they give them the going forth and the higher ordination into monkhood. However, I recognise that there are individual differences in this matter." "Venerable Sir, if those who formerly belonged to other sects wish for the going forth, wish for the higher ordination in this Teaching and discipline, they remain on probation for four months. After four months, if the monks are satisfied, they give them the going forth and the higher ordination into monkhood. I will remain on probation for four years. After four years, if the monks are satisfied, let them give me the going forth and the higher ordination into monkhood."
The naked ascetic Kassapa received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Kassapa, dwelling alone, withdrawn, diligent, ardent, and resolute, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being' - thus he knew. And the Venerable Kassapa became one of the Arahants.
The Great Discourse on the Lion's Roar, the eighth, is concluded.
9.
The Discourse to Poṭṭhapāda
The Matter of the Wanderer Poṭṭhapāda
406. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the wanderer Poṭṭhapāda was staying in Mallikā's Park, at the debating hall with the single hall near the tinduka tree, together with a large assembly of wanderers, some three hundred wanderers. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms.
407. Then this occurred to the Blessed One - "It is still too early to walk for alms in Sāvatthī. What if I were to approach the wanderer Poṭṭhapāda at Mallikā's monastery, the Single-Halled Tinduka Grove, where wanderers of various views gather?" Then the Blessed One approached Mallikā's monastery, the Single-Halled Tinduka Grove, where wanderers of various views gather.
408. Now on that occasion the wanderer Poṭṭhapāda was seated with a large assembly of wanderers, who were making a loud clamour and great noise, engaged in various kinds of pointless talk. That is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence.
409. The wanderer Poṭṭhapāda saw the Blessed One coming from afar; having seen him, he called his assembly to order: "Be quiet, good sirs, make no noise. Here comes the ascetic Gotama. That venerable one loves quiet and speaks in praise of quiet. Perhaps if he finds our assembly quiet he might think it worth approaching." When this was said, those wanderers fell silent.
410. Then the Blessed One approached the wanderer Poṭṭhapāda. Then the wanderer Poṭṭhapāda said this to the Blessed One - "Welcome, Venerable Sir, Blessed One. A warm welcome, Venerable Sir, to the Blessed One. It has been a long time, Venerable Sir, since the Blessed One took the opportunity to come here. Please sit down, Venerable Sir, Blessed One, this seat has been prepared."
The Blessed One sat down on the prepared seat. The wanderer Poṭṭhapāda, having taken a low seat, sat down to one side. When the wanderer Poṭṭhapāda was seated to one side, the Blessed One said this to him - "Poṭṭhapāda, what discussion were you having as you sat together here? What was the conversation that was interrupted?"
Talk About the Cessation of Perception
411. When this was said, the wanderer Poṭṭhapāda said this to the Blessed One - "Let that discussion be, Venerable Sir, with which we were engaged just now. That discussion, Venerable Sir, will not be difficult for the Blessed One to hear later. In recent days, Venerable Sir, when various wanderers, ascetics and brahmins were seated together in the debating hall, a discussion arose about the cessation of higher perception - 'How, good sir, does the cessation of higher perception come about?' There, some said this - 'Without cause or condition a person's perceptions arise and cease. When they arise, one is percipient at that time. When they cease, one is non-percipient at that time.' Thus some explain the cessation of higher perception.
"Another says this to him - "But sir, it will not be so. For perception, sir, is a person's self. And that indeed comes and goes. When it comes, one is percipient at that time. When it goes, one is non-percipient at that time." Thus some explain the cessation of higher perception.
"Another says this to him - "But sir, it will not be so. For there are, sir, ascetics and brahmins of great spiritual power and great influence. They can draw in and draw out this person's perception. When they draw it in, one is percipient at that time. When they draw it out, one is non-percipient at that time." Thus some explain the cessation of higher perception.
"Another says this to him - "But sir, it will not be so. For there are, sir, deities of great spiritual power and great influence. They can draw in and draw out this person's perception. When they draw it in, one is percipient at that time. When they draw it out, one is non-percipient at that time." Thus some explain the cessation of higher perception.
"Then, Venerable Sir, mindfulness arose in me concerning the Blessed One - "Oh indeed the Blessed One, oh indeed the Fortunate One, who is so skilled in these states!" "The Blessed One, Venerable Sir, is skilled, the Blessed One has experiential knowledge of the cessation of higher perception." "How, Venerable Sir, does the cessation of higher perception come about?"
Talk on the Cessation of Perception with its Causes
412. "Therein, Poṭṭhapāda, as to those ascetics and brahmins who said thus - 'Without cause or condition a person's perceptions arise and cease,' they are wrong from the very start. What is the reason for this? Because, Poṭṭhapāda, a person's perceptions arise and cease with cause and with condition. Through training one perception arises, through training one perception ceases."
413. "And what is the training?" The Blessed One said - "Here, Poṭṭhapāda, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, Poṭṭhapāda, is how a monk is accomplished in virtue... etc... When he sees these five hindrances abandoned within himself, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. His earlier perception of sensual pleasures ceases. At that time there is a subtle and true perception of rapture and happiness born of seclusion, and at that time he is one who has a subtle and true perception of rapture and happiness born of seclusion. Thus through training one perception arises, through training one perception ceases. This is the training," said the Blessed One.
"And furthermore, Poṭṭhapāda, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. His earlier subtle and true perception of rapture and happiness born of seclusion ceases. At that time there is a subtle and true perception of rapture and happiness born of concentration, and at that time he is one who has a subtle and true perception of rapture and happiness born of concentration. Thus through training one perception arises, through training one perception ceases. "This too is the training," said the Blessed One.
"And furthermore, Poṭṭhapāda, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. His earlier subtle and true perception of rapture and happiness born of concentration ceases. At that time there is a subtle and true perception of happiness with equanimity, and at that time he is one who has a subtle and true perception of happiness with equanimity. Thus through training one perception arises, through training one perception ceases. "This too is the training," said the Blessed One.
"And furthermore, Poṭṭhapāda, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. His earlier subtle and true perception of happiness with equanimity ceases. At that time there is a subtle and true perception of neither-pain-nor-pleasure, and at that time he is one who has a subtle and true perception of neither-pain-nor-pleasure. Thus through training one perception arises, through training one perception ceases. "This too is the training," said the Blessed One.
"And furthermore, Poṭṭhapāda, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. His earlier perception of form ceases. At that time there is a subtle and true perception of the base of the infinity of space, and at that time he is one who has a subtle and true perception of the base of the infinity of space. Thus through training one perception arises, through training one perception ceases. "This too is the training," said the Blessed One.
"And furthermore, Poṭṭhapāda, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness. His earlier subtle and true perception of the base of the infinity of space ceases. At that time there is a subtle and true perception of the base of infinite consciousness, and at that time he is one who has a subtle and true perception of the base of infinite consciousness. Thus through training one perception arises, through training one perception ceases. "This too is the training," said the Blessed One.
"And furthermore, Poṭṭhapāda, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. His earlier subtle and true perception of the base of infinite consciousness ceases. At that time there is a subtle and true perception of the base of nothingness, and at that time he is one who has a subtle and true perception of the base of nothingness. Thus through training one perception arises, through training one perception ceases. "This too is the training," said the Blessed One.
414. "When, Poṭṭhapāda, a monk here has his own perception, he gradually reaches the peak of perception from there to there. When established at the peak of perception, he thinks thus: 'It is worse for me when I intend, it is better for me when I do not intend. If I were to intend and generate volitional formations, these perceptions would cease and other gross perceptions would arise; what if I were to neither intend nor generate volitional formations?' So he neither intends nor generates volitional formations. When he does not intend and does not generate volitional formations, those perceptions cease and other gross perceptions do not arise. He touches cessation. This, Poṭṭhapāda, is how there is the attainment of the progressive cessation of perception with clear comprehension.
"What do you think, Poṭṭhapāda, have you ever before heard of such an attainment of the progressive cessation of perception with clear comprehension?" "No, Venerable Sir. Thus, Venerable Sir, I understand what the Blessed One has said - 'When, Poṭṭhapāda, a monk here has his own perception, he gradually reaches the peak of perception from there to there. When established at the peak of perception, he thinks thus - "It is worse for me when I intend, it is better for me when I do not intend. If I were to intend and generate volitional formations, these perceptions would cease and other gross perceptions would arise; what if I were to neither intend nor generate volitional formations?" So he neither intends nor generates volitional formations, and when he does not intend and does not generate volitional formations, those perceptions cease and other gross perceptions do not arise. He touches cessation. This, Poṭṭhapāda, is how there is the attainment of the progressive cessation of perception with clear comprehension.'" "Yes, Poṭṭhapāda."
415. "Does the Blessed One describe only one peak of perception, Venerable Sir, or does he describe many peaks of perception?" "I describe one peak of perception, Poṭṭhapāda, and I also describe many peaks of perception." "But how, Venerable Sir, does the Blessed One describe one peak of perception and also many peaks of perception?" "According to whatever cessation one attains, Poṭṭhapāda, that is how I describe the peak of perception. Thus, Poṭṭhapāda, I describe one peak of perception and also many peaks of perception."
416. "Venerable Sir, does perception arise first and knowledge afterwards, or does knowledge arise first and perception afterwards, or do perception and knowledge arise simultaneously?" "Poṭṭhapāda, perception arises first and knowledge afterwards, and from the arising of perception comes the arising of knowledge. He understands thus: 'Indeed, my knowledge arose with this as its condition.' By this method, Poṭṭhapāda, it should be understood how perception arises first and knowledge afterwards, and from the arising of perception comes the arising of knowledge."
Discussion on Perception as Self
417. "Is perception, Venerable Sir, a person's self, or is perception one thing and self another?" "But what self, Poṭṭhapāda, do you believe in?" "I believe, Venerable Sir, in a gross self that has form, is made of the four great elements, and feeds on material food." "If your self, Poṭṭhapāda, were indeed gross, having form, made of the four great elements, feeding on material food, Then, Poṭṭhapāda, in that case perception would be one thing and self another. By this method too, Poṭṭhapāda, it should be understood how perception would be one thing and self another. Even while that gross self having form, made of the four great elements, feeding on material food, remains, different perceptions arise in this person and different perceptions cease. By this method, Poṭṭhapāda, it should be understood how perception would be one thing and self another."
418. "I believe, Venerable Sir, in a mind-made self that has all major and minor parts, with complete faculties." "If your self, Poṭṭhapāda, were indeed mind-made, with all major and minor parts, with complete faculties, even in that case perception would be one thing and self another. By this method too, Poṭṭhapāda, it should be understood how perception would be one thing and self another. Even while that mind-made self with all major and minor parts, with complete faculties, remains, different perceptions arise in this person and different perceptions cease. By this method too, Poṭṭhapāda, it should be understood how perception would be one thing and self another."
419. "I believe, Venerable Sir, in a formless self made of perception." "If your self, Poṭṭhapāda, were indeed formless, made of perception, even in that case perception would be one thing and self another. By this method too, Poṭṭhapāda, it should be understood how perception would be one thing and self another. Even while that formless self made of perception remains, different perceptions arise in this person and different perceptions cease. By this method too, Poṭṭhapāda, it should be understood how perception would be one thing and self another."
420. "Is it possible, Venerable Sir, for me to know - 'perception is a person's self' or 'perception is one thing and self is another'?" "It is difficult to know this, Poṭṭhapāda, for you who has a different view, different conviction, different preference, different practice, different teacher's doctrine - 'perception is a person's self' or 'perception is one thing and self is another'."
"If, Venerable Sir, it is difficult for me to know this, having a different view, different conviction, different preference, different practice, different teacher's doctrine - 'perception is a person's self' or 'perception is one thing and self is another'; "But Venerable Sir, is the world eternal, is this alone true and everything else false?" This has been left undeclared by me, Poṭṭhapāda - 'the world is eternal, this alone is true and everything else is false.'
"But Venerable Sir, 'is the world not eternal, is this alone true and everything else false?'" "This too, Poṭṭhapāda, has been left undeclared by me - 'the world is not eternal, this alone is true and everything else is false.'"
"But Venerable Sir, 'is the world finite... etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false?' "This too, Poṭṭhapāda, has been left undeclared by me - 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false.'"
"But why, Venerable Sir, has this been left undeclared by the Blessed One?" "That, Poṭṭhapāda, is not beneficial, not connected with the Teaching, not fundamental to the holy life, does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Therefore I have left it undeclared."
"But what, Venerable Sir, has the Blessed One declared?" "'This is suffering', Poṭṭhapāda, has been declared by me. 'This is the origin of suffering', Poṭṭhapāda, has been declared by me. 'This is the cessation of suffering', Poṭṭhapāda, has been declared by me. 'This is the way leading to the cessation of suffering', Poṭṭhapāda, has been declared by me."
"But why, Venerable Sir, has this been declared by the Blessed One?" "That, Poṭṭhapāda, is beneficial, connected with the Teaching, fundamental to the holy life, leads to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna; therefore I have declared it." "So it is, Blessed One, so it is, Fortunate One. Now is the time you think fit, Venerable Sir." Then the Blessed One rose from his seat and departed.
421. Then, soon after the Blessed One had left, those wanderers assailed Poṭṭhapāda the wanderer from all sides with verbal barbs - "This is just how the honourable Poṭṭhapāda agrees with whatever the ascetic Gotama says - 'So it is, Blessed One, so it is, Fortunate One.' But we do not understand any doctrine taught by the ascetic Gotama as definitive - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death.'"
When this was said, the wanderer Poṭṭhapāda said this to those wanderers - "I too, sir, do not understand any doctrine taught by the ascetic Gotama as definitive - 'The world is eternal' or 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death'; Rather, the ascetic Gotama teaches a way that is real, true, actual, a fixed course in accordance with the Teaching, a fixed order of the Teaching. When one teaches a way that is real, true, actual, a fixed course in accordance with the Teaching, a fixed order of the Teaching, how could a wise person like myself not express appreciation for what was well said by the ascetic Gotama as being well said?"
The Story of Citta, Hatthisāriputta and Poṭṭhapāda
422. Then, after two or three days had passed, Citta the elephant trainer's son and the wanderer Poṭṭhapāda approached the Blessed One; having approached, Citta the elephant trainer's son paid homage to the Blessed One and sat down to one side. The wanderer Poṭṭhapāda exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Poṭṭhapāda said this to the Blessed One - "Venerable Sir, soon after the Blessed One had left, those wanderers assailed me from all sides with verbal barbs - 'This is just how the honourable Poṭṭhapāda agrees with whatever the ascetic Gotama says - "So it is, Blessed One, so it is, Fortunate One." But we do not understand any doctrine taught by the ascetic Gotama as definitive - "The world is eternal" or "The world is not eternal" or "The world is finite" or "The world is infinite" or "The soul is the same as the body" or "The soul is one thing and the body another" or "The Truth Finder exists after death" or "The Truth Finder does not exist after death" or "The Truth Finder both exists and does not exist after death" or "The Truth Finder neither exists nor does not exist after death."' When this was said, Venerable Sir, I said this to those wanderers - 'I too, sir, do not understand any doctrine taught by the ascetic Gotama as definitive - "The world is eternal" or "The world is not eternal"...etc... "The Truth Finder neither exists nor does not exist after death"; Rather, the ascetic Gotama teaches a way that is real, true, actual, a fixed course in accordance with the Teaching, a fixed order of the Teaching. When one teaches a way that is real, true, actual, a fixed course in accordance with the Teaching, a fixed order of the Teaching, how could a wise person like myself not express appreciation for what was well said by the ascetic Gotama as being well said?"
423. "All these wanderers, Poṭṭhapāda, are blind and without vision; you alone among them have vision. Indeed, Poṭṭhapāda, I have taught and pointed out things that are categorical; and indeed, Poṭṭhapāda, I have taught and pointed out things that are not categorical.
"And what, Poṭṭhapāda, are those things that I have taught and pointed out as not categorical? 'The world is eternal', Poṭṭhapāda, has been taught and pointed out by me as a non-categorical Teaching; 'The world is not eternal', Poṭṭhapāda, has been taught and pointed out by me as a non-categorical Teaching; 'The world is finite', Poṭṭhapāda...etc... 'The world is infinite', Poṭṭhapāda... 'The soul is the same as the body', Poṭṭhapāda... 'The soul is one thing and the body another', Poṭṭhapāda... 'The Truth Finder exists after death', Poṭṭhapāda... 'The Truth Finder does not exist after death', Poṭṭhapāda... 'The Truth Finder both exists and does not exist after death', Poṭṭhapāda... 'The Truth Finder neither exists nor does not exist after death', Poṭṭhapāda, has been taught and pointed out by me as a non-categorical Teaching.
"And why, Poṭṭhapāda, have these things been taught and pointed out by me as non-categorical? These, Poṭṭhapāda, are not beneficial, not connected with the Teaching, not fundamental to the holy life, do not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Therefore these things have been taught and pointed out by me as non-categorical."
Categorical Teaching
424. "And what, Poṭṭhapāda, are those things that I have taught and pointed out as categorical? 'This is suffering', Poṭṭhapāda, has been taught and pointed out by me as a categorical Teaching. 'This is the origin of suffering', Poṭṭhapāda, has been taught and pointed out by me as a categorical Teaching. 'This is the cessation of suffering', Poṭṭhapāda, has been taught and pointed out by me as a categorical Teaching. 'This is the way leading to the cessation of suffering', Poṭṭhapāda, has been taught and pointed out by me as a categorical Teaching.
"And why, Poṭṭhapāda, have these things been taught and pointed out by me as categorical? These, Poṭṭhapāda, are beneficial, connected with the Teaching, fundamental to the holy life, lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. Therefore these things have been taught and pointed out by me as categorical.
425. "Poṭṭhapāda, there are some ascetics and brahmins who hold such a doctrine and view - 'The self is exclusively happy and healthy after death.' Having approached them, I say thus - 'Is it true, venerable sirs, that you hold such a doctrine and view - "The self is exclusively happy and healthy after death"?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'But do you, venerable sirs, dwell knowing and seeing an exclusively happy world?' When asked thus, they say 'No.'
"I say to them thus - 'But do you, venerable sirs, perceive yourselves as exclusively happy for even one night, one day, half a night, or half a day?' When asked thus, they say 'No.' I say to them thus - 'But do you, venerable sirs, know - "This is the path, this is the way for the realization of an exclusively happy world"?' When asked thus, they say 'No.'
"I say to them thus - 'But do you, venerable sirs, hear the sound of those deities who have been reborn in an exclusively happy world speaking thus - "You are practising well, friends, you are practising directly for the realization of an exclusively happy world; For we too, friends, practising thus were reborn in an exclusively happy world"?' When asked thus, they say 'No.'
"What do you think, Poṭṭhapāda, when this is so, does not the statement of those ascetics and brahmins turn out to be groundless?" "Surely, Venerable Sir, when this is so, the statement of those ascetics and brahmins turns out to be groundless."
426. "Poṭṭhapāda, suppose a person were to say: 'I desire and lust after the most beautiful woman in this country.' They might ask him: 'Good man, this most beautiful woman whom you desire and lust after, do you know whether she is of the noble, brahmin, merchant, or worker caste?' Asked thus, he would reply 'No.' They might ask him: 'Good man, this most beautiful woman whom you desire and lust after, do you know her name and clan, or whether she is tall, short, or of medium height, or whether she is dark, brown, or golden-skinned, or in which village, town, or city she lives?' Asked thus, he would reply 'No.' They might ask him: 'Good man, do you desire and lust after someone whom you neither know nor see?' Asked thus, he would reply 'Yes.'
"What do you think, Poṭṭhapāda, when this is so, does not that person's statement turn out to be groundless?" "Surely, Venerable Sir, when this is so, that person's statement turns out to be groundless."
"Just so, Poṭṭhapāda, those ascetics and brahmins who hold such a doctrine and view - 'The self is exclusively happy and healthy after death.' Having approached them, I say thus - 'Is it true, venerable sirs, that you hold such a doctrine and view - "The self is exclusively happy and healthy after death"?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'But do you, venerable sirs, dwell knowing and seeing an exclusively happy world?' When asked thus, they say 'No.'
"I say to them thus - 'But do you, venerable sirs, perceive yourselves as exclusively happy for even one night, one day, half a night, or half a day?' When asked thus, they say 'No.' I say to them thus - 'But do you, venerable sirs, know - "This is the path, this is the way for the realization of an exclusively happy world"?' When asked thus, they say 'No.'
"I say to them thus - 'But do you, venerable sirs, hear the sound of those deities who have been reborn in an exclusively happy world speaking thus - "You are practising well, friends, you are practising directly for the realization of an exclusively happy world; For we too, friends, practising thus were reborn in an exclusively happy world"?' When asked thus, they say 'No.'
"What do you think, Poṭṭhapāda, when this is so, does not the statement of those ascetics and brahmins turn out to be groundless?" "Surely, Venerable Sir, when this is so, the statement of those ascetics and brahmins turns out to be groundless."
427. "Poṭṭhapāda, suppose a person were to build a staircase at a crossroads for climbing up to a mansion. They might ask him: 'Good man, this mansion for which you are building a staircase to climb up, do you know whether that mansion is in the eastern direction, or the southern direction, or the western direction, or the northern direction, or whether it is high, or low, or of medium height?' Asked thus, he would reply 'No.' They might ask him: 'Good man, are you building a staircase to climb up to a mansion that you neither know nor see?' Asked thus, he would reply 'Yes.'
"What do you think, Poṭṭhapāda, when this is so, does not that person's statement turn out to be groundless?" "Surely, Venerable Sir, when this is so, that person's statement turns out to be groundless."
"Just so, Poṭṭhapāda, those ascetics and brahmins who hold such a doctrine and view - 'The self is exclusively happy and healthy after death.' Having approached them, I say thus - 'Is it true, venerable sirs, that you hold such a doctrine and view - "The self is exclusively happy and healthy after death"?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'But do you, venerable sirs, dwell knowing and seeing an exclusively happy world?' When asked thus, they say 'No.'
"I say to them thus - 'But do you, venerable sirs, perceive yourselves as exclusively happy for even one night, one day, half a night, or half a day?' When asked thus, they say 'No.' I say to them thus - 'But do you, venerable sirs, know this path, this way for the realization of an exclusively happy world?' When asked thus, they say 'No.'
"I say to them thus - 'But do you, venerable sirs, hear the sound of those deities who have been reborn in an exclusively happy world speaking thus - "You are practising well, friends, you are practising directly for the realization of an exclusively happy world; For we too, friends, practising thus were reborn in an exclusively happy world"?' When asked thus, they say 'No.'
"What do you think, Poṭṭhapāda, when this is so, does not the statement of those ascetics and brahmins turn out to be groundless?" "Surely, Venerable Sir, when this is so, the statement of those ascetics and brahmins turns out to be groundless."
Three Kinds of Acquired Self
428. "There are, Poṭṭhapāda, three kinds of acquisition of self - the gross acquisition of self, the mind-made acquisition of self, and the formless acquisition of self. And what, Poṭṭhapāda, is the gross acquisition of self? It has form, is made of the four great elements, feeds on material food - this is the gross acquisition of self. What is the mind-made acquisition of self? It has form, is mind-made, with all major and minor parts, with complete faculties - this is the mind-made acquisition of self. What is the formless acquisition of self? It is formless, made of perception - this is the formless acquisition of self.
429. "Poṭṭhapāda, I teach the Teaching for the abandoning of even the gross acquisition of self - so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life. Perhaps you might think: 'Defiling qualities will be abandoned, cleansing qualities will increase, and one will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life, but the dwelling might be painful.' But, Poṭṭhapāda, it should not be regarded thus. Defiling qualities will be abandoned and cleansing qualities will increase, and one will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life, and there will be gladness, rapture, tranquillity, mindfulness, clear comprehension, and a pleasant dwelling.
430. "Poṭṭhapāda, I teach the Teaching for the abandoning of even the mind-made acquisition of self, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life. Perhaps you might think: 'Defiling qualities will be abandoned, cleansing qualities will increase, and one will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life, but the dwelling might be painful.' But, Poṭṭhapāda, it should not be regarded thus. Defiling qualities will be abandoned and cleansing qualities will increase, and one will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life, and there will be gladness, rapture, tranquillity, mindfulness, clear comprehension, and a pleasant dwelling.
431. "Poṭṭhapāda, I teach the Teaching for the abandoning of even the formless acquisition of self, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life. Perhaps you might think: 'Defiling qualities will be abandoned, cleansing qualities will increase, and one will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life, but the dwelling might be painful.' But, Poṭṭhapāda, it should not be regarded thus. Defiling qualities will be abandoned and cleansing qualities will increase, and one will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life, and there will be gladness, rapture, tranquillity, mindfulness, clear comprehension, and a pleasant dwelling.
432. "Poṭṭhapāda, if others were to ask us thus: 'Friend, what is that gross acquisition of self for whose abandoning you teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life?' Being asked thus, we would reply: 'Friend, this is that gross acquisition of self for whose abandoning we teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life.'
433. "Poṭṭhapāda, if others were to ask us thus: 'Friend, what is that mind-made acquisition of self for whose abandoning you teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life?' Being asked thus, we would reply: 'Friend, this is that mind-made acquisition of self for whose abandoning we teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life.'
434. "Poṭṭhapāda, if others were to ask us thus: 'Friend, what is that formless acquisition of self for whose abandoning you teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life?' Being asked thus, we would reply: 'Friend, this is that formless acquisition of self for whose abandoning we teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life.'
"What do you think, Poṭṭhapāda, when this is so, does not our statement turn out to be well-grounded?" "Surely, Venerable Sir, when this is so, the statement turns out to be well-grounded."
435. "Poṭṭhapāda, suppose a person were to build a staircase to climb up to a mansion right at the foot of that very mansion. They might ask him: 'Good man, this mansion for which you are building a staircase to climb up, do you know whether that mansion is in the eastern direction, or the southern direction, or the western direction, or the northern direction, or whether it is high, or low, or of medium height?' He would reply: 'Friend, this is that very mansion for which I am building a staircase to climb up, right at its foot.'
"What do you think, Poṭṭhapāda, when this is so, does not that person's statement turn out to be well-grounded?" "Surely, Venerable Sir, when this is so, that person's statement turns out to be well-grounded."
436. "Just so, Poṭṭhapāda, if others were to ask us thus: 'Friend, what is that gross acquisition of self...etc... Friend, what is that mind-made acquisition of self...etc... Friend, what is that formless acquisition of self for whose abandoning you teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life?' Being asked thus, we would reply: 'Friend, this is that formless acquisition of self for whose abandoning we teach the Teaching, so that when you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life.'
"What do you think, Poṭṭhapāda, when this is so, does not our statement turn out to be well-grounded?" "Surely, Venerable Sir, when this is so, the statement turns out to be well-grounded."
437. When this was said, Citta the elephant trainer's son said this to the Blessed One - "Venerable Sir, when there is acquisition of a gross self, at that time the mind-made acquisition of self is void, the formless acquisition of self is void; only the gross acquisition of self at that time is true. Venerable Sir, when there is acquisition of a mind-made self, at that time the gross acquisition of self is void, the formless acquisition of self is void; only the mind-made acquisition of self at that time is true. Venerable Sir, when there is acquisition of a formless self, at that time the gross acquisition of self is void, the mind-made acquisition of self is void; only the formless acquisition of self at that time is true."
"Citta, when there is acquisition of a gross self, at that time it is not reckoned as a mind-made acquisition of self, nor is it reckoned as a formless acquisition of self; At that time it is reckoned only as a gross acquisition of self. Citta, when there is acquisition of a mind-made self, at that time it is not reckoned as a gross acquisition of self, nor is it reckoned as a formless acquisition of self; at that time it is reckoned only as a mind-made acquisition of self. Citta, when there is acquisition of a formless self, at that time it is not reckoned as a gross acquisition of self, nor is it reckoned as a mind-made acquisition of self; at that time it is reckoned only as a formless acquisition of self.
438. "If, Citta, they were to ask you thus - 'Did you exist in the past, did you not not exist; Will you exist in the future, will you not not exist; Do you exist now, do you not not exist', being asked thus, Citta, how would you answer?"
"If they were to ask me thus, Venerable Sir - 'Did you exist in the past, did you not not exist; Will you exist in the future, will you not not exist; Do you exist now, do you not not exist?' Being asked thus, Venerable Sir, I would answer thus - 'I existed in the past, I did not not exist; I will exist in the future, I will not not exist; I exist now, I do not not exist.' Being asked thus, Venerable Sir, I would answer thus."
"If, Citta, they were to ask you thus - 'Was your past acquisition of self the only true one, while the future and present ones are false? Will your future acquisition of self be the only true one, while the past and present ones are false? Is your present acquisition of self the only true one, while the past and future ones are false?' Being asked thus, Citta, how would you answer?"
"If they were to ask me thus, Venerable Sir - 'Was your past acquisition of self the only true one, while the future and present ones are false? Will your future acquisition of self be the only true one, while the past and present ones are false? Is your present acquisition of self the only true one, while the past and future ones are false?' Being asked thus, Venerable Sir, I would answer thus - 'My past acquisition of self was the only true one at that time, while the future and present ones were false. My future acquisition of self will be the only true one at that time, while the past and present ones will be false. My present acquisition of self is the only true one, while the past and future ones are false.' Being asked thus, Venerable Sir, I would answer thus."
439. "Even so, Citta, when there is acquisition of a gross self, at that time it is not reckoned as a mind-made acquisition of self, nor is it reckoned as a formless acquisition of self. At that time it is reckoned only as a gross acquisition of self. Citta, when there is acquisition of a mind-made self... etc... Citta, when there is acquisition of a formless self, at that time it is not reckoned as a gross acquisition of self, nor is it reckoned as a mind-made acquisition of self; at that time it is reckoned only as a formless acquisition of self.
440. "Just as, Citta, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, from ghee comes cream of ghee. When it is milk, at that time it is not reckoned as curd, nor is it reckoned as butter, nor is it reckoned as ghee, nor is it reckoned as cream of ghee; at that time it is reckoned only as milk. When it is curd... etc... When it is butter... When it is ghee... When it is cream of ghee, at that time it is not reckoned as milk, nor is it reckoned as curd, nor is it reckoned as butter, nor is it reckoned as ghee; at that time it is reckoned only as cream of ghee. Even so, Citta, when there is acquisition of a gross self... etc... Citta, when there is acquisition of a mind-made self... etc... Citta, when there is acquisition of a formless self, at that time it is not reckoned as a gross acquisition of self, nor is it reckoned as a mind-made acquisition of self; at that time it is reckoned only as a formless acquisition of self. These, Citta, are worldly terms, worldly language, worldly expressions, worldly descriptions, by which the Truth Finder speaks without grasping."
441. When this was said, the wanderer Poṭṭhapāda said this to the Blessed One - "Excellent, Venerable Sir! Excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."
The Higher Ordination of Citta and Hatthisāriputta
442. Citta the elephant trainer's son said this to the Blessed One - "Excellent, Venerable Sir; Excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I receive the going forth under the Blessed One, may I receive the higher ordination."
443. Citto Hatthisāriputto received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Citto Hatthisāriputto, dwelling alone, withdrawn, diligent, ardent, and resolute, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being' - thus he knew. And the Venerable Citto Hatthisāriputto became one of the Arahants.
The Discourse to Poṭṭhapāda, the ninth, is concluded.
10.
The Discourse to Subha
The Story of the Young Man Subha
444. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park, shortly after the Blessed One had attained final Nibbāna. Now on that occasion the young man Subha Todeyyaputta was dwelling in Sāvatthī on some business.
445. Then the young man Subha Todeyyaputta addressed a certain young man: "Come, young man, go to the ascetic Ānanda; having approached, ask in my name if the ascetic Ānanda is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Subha Todeyyaputta asks if Venerable Ānanda is free from affliction, free from illness, is light of movement, strong and dwelling in comfort.' And say this: 'It would be good if Venerable Ānanda would come to Subha Todeyyaputta's residence out of compassion.'"
446. "Yes, sir," that young man replied to the young man Subha Todeyyaputta and approached the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, that young man said this to the Venerable Ānanda - "Subha Todeyyaputta asks if Venerable Ānanda is free from affliction, free from illness, is light of movement, strong and dwelling in comfort; and he says this - 'It would be good if Venerable Ānanda would come to Subha Todeyyaputta's residence out of compassion.'"
447. When this was said, the Venerable Ānanda said this to that young man - "It is not the right time, young man. Today I have taken a dose of medicine. Perhaps we might meet tomorrow at a suitable time and occasion."
"Yes, sir," that young man replied to the Venerable Ānanda and, rising from his seat, approached the young man Subha Todeyyaputta; having approached, he said this to the young man Subha Todeyyaputta, "We conveyed your message to Venerable Ānanda - 'Subha Todeyyaputta asks if Venerable Ānanda is free from affliction, free from illness, is light of movement, strong and dwelling in comfort, and says this - "It would be good if Venerable Ānanda would come to Subha Todeyyaputta's residence out of compassion."' When this was said, sir, the ascetic Ānanda said this to me - 'It is not the right time, young man. Today I have taken a dose of medicine. Perhaps we might meet tomorrow at a suitable time and occasion.' Even this much has been accomplished, sir, since Venerable Ānanda has made time for visiting tomorrow."
448. Then the Venerable Ānanda, when that night had passed, having dressed in the morning and taking his bowl and robe, with a monk from Ceta as his companion, went to the residence of the young man Subha Todeyyaputta; having approached, he sat down on the prepared seat.
Then the young man Subha Todeyyaputta approached the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the young man Subha Todeyyaputta said this to the Venerable Ānanda - "Indeed, Venerable Ānanda has long been the attendant of Master Gotama, dwelling near and moving in his presence. Venerable Ānanda would know which things Master Gotama praised, and in what he encouraged, settled and established people. Which things, Venerable Ānanda, did Master Gotama praise; and in what did he encourage, settle and establish people?"
449. "Young man, the Blessed One spoke in praise of three aggregates; and in these he encouraged, settled and established people. Which three? The noble aggregate of virtuous behaviour, the noble aggregate of concentration, and the noble aggregate of wisdom. Young man, the Blessed One spoke in praise of these three aggregates; and in these he encouraged, settled and established people."
The Aggregate of Virtuous Behaviour
450. "But, Venerable Ānanda, what is that noble aggregate of virtue which Master Gotama praised, and in which he encouraged, settled and established people?"
"Here, young man, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness. Having thus gone forth, he dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, he trains in the training rules he has undertaken, he is endowed with wholesome bodily and verbal action, he is of pure livelihood, possessed of virtue, guarded in the sense faculties, endowed with mindfulness and clear comprehension, content.
451. "And how, dear sir, is a monk accomplished in virtue? Here, dear sir, having abandoned the destruction of life, a monk abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. That a monk, dear sir, having abandoned the destruction of life, abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings; this pertains to his virtue. .
'While some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: pacification rites, vow-fulfilling rites, spirit rites, earth magic, rain-making, drought-making, building consecration, ritual bathing, ceremonial washing, fire oblations, administering emetics, administering purgatives, administering expectorants, administering enemas, administering head treatments, preparing ear-oils, making eye-drops, administering nose treatments, applying collyrium, counter-applying collyrium, eye surgery, surgery, pediatrics, administering root medicines, binding on medicinal herbs, releasing bound medicines - he abstains from such base arts and wrong livelihood. Dear sir, while some ascetics and brahmins, while living on food offered by the faithful, maintain their life by wrong livelihood through such base arts as these: pacification rites, vow-fulfilling rites... etc... releasing bound medicines - he abstains from such base arts and wrong livelihood. This pertains to his virtue.
452. "Dear sir, that monk who is thus accomplished in virtue sees no fear from anywhere on account of his restraint by virtue. Just as, dear sir, a crowned noble king who has vanquished his enemies sees no fear from anywhere on account of his enemies. Even so, dear sir, a monk who is thus accomplished in virtue sees no fear from anywhere on account of his restraint by virtue. Endowed with this noble aggregate of virtue, he experiences within himself the happiness of blamelessness. This, dear sir, is how a monk is accomplished in virtue.
453. "Young man, this is that noble aggregate of virtue which the Blessed One praised, and in which he encouraged, settled and established people. And there is still more to be done in this regard."
"Wonderful, Venerable Ānanda, marvellous, Venerable Ānanda! And this noble aggregate of virtue, Venerable Ānanda, is complete, not incomplete. And such a complete noble aggregate of virtue, Venerable Ānanda, I do not see externally among other ascetics and brahmins. And if other ascetics and brahmins externally were to see such a complete noble aggregate of virtue in themselves, they would be satisfied just with that - 'This is enough, this much is done, we have attained the goal of recluseship, there is nothing more to be done.' Yet Venerable Ānanda says: 'And there is still more to be done in this regard.'
The Aggregate of Concentration
454. "But, Venerable Ānanda, what is that noble aggregate of concentration which Master Gotama praised, and in which he encouraged, settled and established people?"
"And how, dear sir, is a monk guarded in the doors of his faculties? Here, dear sir, when seeing a form with the eye, a monk does not grasp at its signs nor at its features; since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features; since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness. This, dear sir, is how a monk is guarded in the doors of his faculties.
455. "And how, dear sir, is a monk endowed with mindfulness and clear comprehension? Here, dear sir, a monk acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. This, dear sir, is how a monk is endowed with mindfulness and clear comprehension.
456. "And how, dear sir, is a monk content? Here, dear sir, a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Just as, dear sir, wherever a bird flies, it flies with its wings as its only burden; even so, dear sir, a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. This, dear sir, is how a monk is content.
457. "Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and clear comprehension, endowed with this noble contentment, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After returning from his almsround and having eaten his meal, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him.
458. "Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt.
459. "Young man, suppose a person were to take a loan and apply it to his business ventures. Those business ventures of his would succeed. He would pay off his original loan and have enough extra remaining to support his family. He would think thus - 'Previously I took a loan and applied it to business ventures. Those business ventures of mine succeeded. I have paid off my original loan and have extra remaining to support my family.' Because of that he would gain gladness and experience joy.
460. "Young man, suppose a person were afflicted, suffering, gravely ill; his food would not agree with him, and he would have no bodily strength. Then at a later time he would be freed from that affliction, his food would agree with him, and he would have bodily strength. He would think thus - 'Previously I was afflicted, suffering, gravely ill, my food did not agree with me, and I had no bodily strength. Now I am freed from that affliction, my food agrees with me, and I have bodily strength.' Because of that he would gain gladness and experience joy.
461. "Young man, suppose a person were imprisoned in a prison. Then at a later time he would be freed from that prison safely and securely, and would have no loss of wealth. He would think thus - 'Previously I was imprisoned in prison. Now I am freed from that prison safely and securely, and I have no loss of wealth.' Because of that he would gain gladness and experience joy.
462. "Young man, suppose a person were a slave, not self-dependent, dependent on others, not free to go where he wishes. Then at a later time he would be freed from that slavery, becoming self-dependent, not dependent on others, a free person able to go where he wishes. He would think thus - 'Previously I was a slave, not self-dependent, dependent on others, not free to go where I wished. Now I am freed from that slavery, self-dependent, not dependent on others, a free person able to go where I wish.' Because of that he would gain gladness and experience joy.
463. "Young man, suppose a wealthy and prosperous person were to set out on a journey through a wilderness, a desolate road with dangers. Then at a later time he would cross over that wilderness and reach the outskirts of a village safely, secure and free from danger. He would think thus - 'Previously, being wealthy and prosperous, I set out on a journey through a wilderness, a desolate road with dangers. Now I have crossed over the wilderness and reached the outskirts of a village safely, secure and free from danger.' Because of that he would gain gladness and experience joy.
464. Even so, dear sir, a monk sees these five hindrances when unpurged within himself as like a debt, like a disease, like imprisonment, like slavery, like a journey on a desert road.
465. "Just as, dear sir, freedom from debt, good health, release from imprisonment, freedom from slavery, a secure land. Even so, a monk sees these five hindrances when purged within himself.
466. "When he sees these five hindrances abandoned within himself, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated.
467. "Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion.
"Just as, young man, a skilled bath attendant or his apprentice might sprinkle bath powder into a bronze dish and, sprinkling it with water drop by drop, knead it together. That ball of bath powder, saturated and pervaded with moisture, is dripping wet inside and out yet does not trickle. Even so, dear sir, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. That, dear sir, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. This pertains to his concentration.
468. "And furthermore, dear sir, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration.
"Dear sir, suppose there was a deep pool of spring water. It would have no inlet for water from the east, no inlet for water from the south, no inlet for water from the west, no inlet for water from the north, and the sky would not provide proper rain from time to time. Yet from that very pool a cool stream of water would surge up and drench, steep, fill, and pervade that very pool with cool water, so that no part of the whole pool would be unpervaded by cool water. Even so, dear sir, a monk... etc... that, dear sir, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption, he drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. This pertains to his concentration.
469. "And furthermore, dear sir, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture.
"Dear sir, suppose in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within. From top to bottom they are drenched, steeped, filled, and pervaded with cool water, so that no part of those blue lotuses, red lotuses, or white lotuses is unpervaded by cool water. Even so, dear sir, a monk... etc... that, dear sir, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture. This pertains to his concentration.
470. "And furthermore, dear sir, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this very body with a pure and bright mind; there is no part of his whole body unpervaded by the pure and bright mind.
"Dear sir, suppose a person were sitting wrapped from head to foot in a white cloth, so that there would be no part of his whole body unpervaded by the white cloth. Even so, dear sir, a monk... etc... that, dear sir, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this very body with a pure and bright mind; there is no part of his whole body unpervaded by the pure and bright mind. This pertains to his concentration.
471. "Young man, this is that noble aggregate of concentration which the Blessed One praised, and in which he encouraged, settled and established people. And there is still more to be done in this regard."
"Wonderful, Venerable Ānanda, marvellous, Venerable Ānanda! And this noble aggregate of concentration, Venerable Ānanda, is complete, not incomplete. And such a complete noble aggregate of concentration, Venerable Ānanda, I do not see externally among other ascetics and brahmins. And if other ascetics and brahmins externally were to see such a complete noble aggregate of concentration in themselves, they would be satisfied just with that - 'This is enough, this much is done, we have attained the goal of recluseship, there is nothing more to be done.' Yet Venerable Ānanda says: 'And there is still more to be done in this regard.'
Aggregate of Wisdom
472. "But, Venerable Ānanda, what is that noble aggregate of wisdom which Master Gotama praised, and in which he encouraged, settled and established people?"
"When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to knowledge and vision. He understands thus: 'This body of mine is material, made of the four great elements, born from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking apart and dispersal; and this consciousness of mine is bound to it, tied to it.'
"Just as, young man, a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, flawless, and perfect in every respect. Through it is strung a thread, blue, yellow, red, white, or light brown. A man with good eyesight, taking it in his hand, would examine it: 'This is a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, flawless, and perfect in every respect. And through it is strung a thread, blue, yellow, red, white, or light brown.' Even so, dear sir, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to knowledge and vision. He understands thus: 'This body of mine is material, made of the four great elements, born from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking apart and dispersal. And this consciousness of mine is bound to it, tied to it.' That, dear sir, when his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to knowledge and vision. He understands thus... etc... tied to it. This pertains to his wisdom.
473. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to creating a mind-made body. From this body he creates another body having form, mind-made, complete in all its parts, not deficient in any faculty.
"Dear sir, suppose a person were to pull out a reed from a reed-grass. He would think thus - 'This is the reed-grass, this is the reed; the reed-grass is one thing, the reed is another; yet the reed has been pulled out from the reed-grass.' Or dear sir, suppose a person were to draw a sword from its sheath. He would think thus - 'This is the sword, this is the sheath; the sword is one thing, the sheath is another; yet the sword has been drawn out from the sheath.' Or dear sir, suppose a person were to draw a snake from its slough. He would think thus - 'This is the snake, this is the slough; the snake is one thing, the slough is another; yet the snake has been drawn out from the slough.' Even so, dear sir, a monk... etc... that, dear sir, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to creating a mind-made body... etc... This pertains to his wisdom.
474. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the various kinds of spiritual power. He exercises the various kinds of spiritual power. Having been one, he becomes many; having been many, he becomes one. He appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without breaking the surface as if it were earth. he travels through space cross-legged like a bird on the wing; He touches and strokes with his hand even these sun and moon, so mighty and powerful. he exercises mastery with the body as far as the brahmā world.
"Just as, young man, a skilled potter or his apprentice could make and produce any kind of vessel he wishes from well-prepared clay. Or dear sir, just as a skilled ivory-worker or his apprentice could make and produce any kind of ivory work he wishes from well-prepared ivory. Or dear sir, just as a skilled goldsmith or his apprentice could make and produce any kind of gold ornament he wishes from well-prepared gold. Even so, dear sir, a monk... etc... that, dear sir, when his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the various kinds of spiritual power. He exercises the various kinds of spiritual power. Having been one, he becomes many... etc... he exercises mastery with the body as far as the brahmā world. This pertains to his wisdom.
475. "When his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the divine ear-element. With the divine ear-element, which is purified and surpasses the human, he hears both kinds of sounds: divine and human, whether far or near. Dear sir, suppose a person were travelling on a journey. He would hear the sound of drums, the sound of mridanga drums, and the sound of conches, drums and tambourines. He would think thus - 'This is the sound of drums', 'This is the sound of mridanga drums', 'This is the sound of conches, drums and tambourines'. Even so, dear sir, a monk... etc... That, dear sir, when his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the divine ear-element. With the divine ear-element, which is purified and surpasses the human, he hears both kinds of sounds: divine and human, whether far or near. This pertains to his wisdom.
476. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the minds of others. He understands the minds of other beings and other individuals, having encompassed them with his own mind: he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust', he understands a mind with hatred as 'a mind with hatred', he understands a mind without hatred as 'a mind without hatred', he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion', he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind', he understands an exalted mind as 'an exalted mind', he understands a limited mind as 'a limited mind', he understands a surpassable mind as 'a surpassable mind', he understands an unsurpassable mind as 'an unsurpassable mind', he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind', he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.
Dear sir, just as if a woman or man, young, youthful, and fond of ornaments, examining their own facial reflection in a pure, bright mirror or in a bowl of clear water, would know if there was a blemish 'there is a blemish', or if there was no blemish 'there is no blemish'. Even so, dear sir, a monk... etc... that, dear sir, when his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the knowledge of the minds of others. He understands the minds of other beings and other individuals, having encompassed them with his own mind: he understands a mind with lust as 'a mind with lust'... etc... he understands an unliberated mind as 'an unliberated mind'. This pertains to his wisdom.
477. "When his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives. That is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.
"Dear sir, suppose a person were to go from his own village to another village; from that village he would go to another village; he would return from that village to his own village. He would think thus - 'I went from my own village to that village, and there I stood in such a way, sat in such a way, spoke in such a way, and kept silent in such a way. From that village too I went to that other village, and there too I stood in such a way, sat in such a way, spoke in such a way, and kept silent in such a way. And from that village I have returned to my own village.' Even so, dear sir, a monk... etc... that, dear sir, when his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives. That is: one birth... etc... Thus with aspects and terms he recollects manifold past lives. This pertains to his wisdom.
478. "When his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, With the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views. With the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions.
"Just as, dear sir, there might be a mansion at a central crossroads, and a person with good eyesight standing there would see people entering and leaving a house, walking along the streets, and sitting at the central crossroads. He would think thus - 'These people are entering a house, these are leaving, these are walking along the streets, these are sitting at the central crossroads.' Even so, dear sir, a monk... etc... that, dear sir, when his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions. This pertains to his wisdom.
479. "When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'; He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'
"Just as, dear sir, in a mountain glen there was a lake, clear, transparent, and undisturbed. A person with good eyesight standing on the bank would see shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still. He would think thus - 'This lake is clear, transparent, and undisturbed. Here are these shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still.' Even so, dear sir, a monk... etc... that, dear sir, when his mind is thus concentrated... etc... attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering'... etc... he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This pertains to his wisdom.
480. "Young man, this is that noble aggregate of wisdom which the Blessed One praised, and in which he encouraged, settled and established people. And there is nothing more to be done in this regard."
"Wonderful, Venerable Ānanda, marvellous, Venerable Ānanda! And this noble aggregate of wisdom, Venerable Ānanda, is complete, not incomplete. And such a complete noble aggregate of wisdom, Venerable Ānanda, I do not see externally among other ascetics and brahmins. And there is nothing more to be done in this regard. Excellent, Venerable Ānanda, excellent, Venerable Ānanda! Just as, Venerable Ānanda, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Venerable Ānanda has made the Teaching clear in many ways. I, Venerable Ānanda, go for refuge to that Master Gotama, to the Teaching, and to the Community of monks. May Venerable Ānanda remember me as a lay follower who has gone for refuge from this day forward for life."
The Discourse to Subha is concluded as the tenth.
11.
The Discourse to Kevaṭṭa
The Story of Kevaṭṭa the Householder's Son
481. Thus have I heard - On one occasion the Blessed One was dwelling at Nāḷanda in Pāvārika's mango grove. Then Kevaṭṭa, the householder's son, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Kevaṭṭa the householder's son said this to the Blessed One - "Venerable Sir, this Nāḷanda is prosperous and flourishing, crowded with many people who have confidence in the Blessed One. It would be good, Venerable Sir, if the Blessed One were to direct a monk to perform a wonder of superhuman power; then this Nāḷanda would have even greater confidence in the Blessed One." When this was said, the Blessed One said this to Kevaṭṭa the householder's son - "Kevaṭṭa, I do not teach the Teaching to monks thus - 'Come, monks, perform a wonder of superhuman power for white-clothed householders.'"
482. For the second time, Kevaṭṭa the householder's son said this to the Blessed One - "I do not, Venerable Sir, disparage the Blessed One; rather, I say thus - 'Venerable Sir, this Nāḷanda is prosperous and flourishing, crowded with many people who have confidence in the Blessed One. It would be good, Venerable Sir, if the Blessed One were to direct a monk to perform a wonder of superhuman power; then this Nāḷanda would have even greater confidence in the Blessed One.'" For the second time, the Blessed One said this to Kevaṭṭa the householder's son - "Kevaṭṭa, I do not teach the Teaching to monks thus - 'Come, monks, perform a wonder of superhuman power for white-clothed householders.'"
For the third time, Kevaṭṭa the householder's son said this to the Blessed One - "I do not, Venerable Sir, disparage the Blessed One; rather, I say thus - 'Venerable Sir, this Nāḷanda is prosperous and flourishing, crowded with many people who have confidence in the Blessed One. It would be good, Venerable Sir, if the Blessed One were to direct a monk to perform a wonder of superhuman power. Then this Nāḷanda would have even greater confidence in the Blessed One.'
A Wonder of Superhuman Power
483. "Kevaṭṭa, there are these three wonders that I have proclaimed, having realized them for myself through direct knowledge. What are the three? The wonder of spiritual power, the wonder of mind-reading, the wonder of instruction.
484. "And what, Kevaṭṭa, is the wonder of spiritual power? Here, Kevaṭṭa, a monk exercises the various kinds of spiritual power. Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world.
"Some person full of faith and confidence sees that monk exercising the various kinds of spiritual power - having been one, becoming many; having been many, becoming one; appearing and vanishing; going unimpeded through walls, ramparts, and mountains as if through space; diving in and out of the earth as if it were water; walking on water without breaking the surface as if it were earth; travelling through space cross-legged like a bird on the wing; touching and stroking with his hand even these sun and moon, so mighty and powerful, and exercising mastery with the body as far as the brahmā world.
"That faithful and devoted one tells this to someone who is faithless and undevoted: 'It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the ascetic. I saw a monk exercising the various kinds of spiritual power - having been one, becoming many; having been many, becoming one... etc... exercising mastery with the body as far as the brahmā world.'
"That person without faith and confidence might say to that person full of faith and confidence: 'There is, good sir, what is called the Gandhāri knowledge. By means of it that monk exercises the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one... etc... he exercises mastery with the body as far as the brahmā world.'
"What do you think, Kevaṭṭa, would that person without faith and confidence say this to that person full of faith and confidence?" "He would say so, Venerable Sir." "Kevaṭṭa, seeing this danger in the wonder of psychic potency, I am troubled, ashamed and disgusted by the wonder of psychic potency."
The Wonder of Mind-reading
485. "And what, Kevaṭṭa, is the wonder of mind-reading? Here, Kevaṭṭa, a monk declares the minds of other beings and other individuals, their mental states, their thoughts, and their examinations: 'Such is your mind, thus is your mind, this is your thought.'
"Some person full of faith and confidence sees that monk declaring the minds of other beings and other individuals, their mental states, their thoughts, and their examinations: 'Such is your mind, thus is your mind, this is your thought.' That faithful and devoted one tells this to someone who is faithless and undevoted: 'It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the ascetic. I saw a monk declaring the minds of other beings and other individuals, their mental states, their thoughts, and their examinations: "Such is your mind, thus is your mind, this is your thought."'
"That person without faith and confidence might say to that person full of faith and confidence: 'There is, good sir, what is called the Maṇikā knowledge; By means of it that monk declares the minds of other beings and other individuals, their mental states, their thoughts, and their examinations: 'Such is your mind, thus is your mind, this is your thought.'
"What do you think, Kevaṭṭa, would that person without faith and confidence say this to that person full of faith and confidence?" "He would say so, Venerable Sir." "Kevaṭṭa, seeing this danger in the wonder of mind-reading, I am troubled, ashamed and disgusted by the wonder of mind-reading."
The Wonder of Instruction
486. "And what, Kevaṭṭa, is the wonder of instruction? Here, Kevaṭṭa, a monk instructs thus: 'Think in this way, do not think in that way, attend in this way, do not attend in that way, abandon this, enter and dwell in this.' This, Kevaṭṭa, is called the wonder of instruction.
"And furthermore, Kevaṭṭa, here a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, Kevaṭṭa, is how a monk is accomplished in virtue... etc... enters and dwells in the first meditative absorption. This too, Kevaṭṭa, is called the wonder of instruction... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. This too, Kevaṭṭa, is called the wonder of instruction... etc... directs and inclines his mind to knowledge and vision... etc... this too, Kevaṭṭa, is called the wonder of instruction... etc... He understands: 'There is no more coming to any state of being'... etc... this too, Kevaṭṭa, is called the wonder of instruction.
"These, Kevaṭṭa, are the three wonders that I have proclaimed, having realized them for myself through direct knowledge."
The Story of a Monk Who Asked About the Cessation of Elements
487. "Once upon a time, Kevaṭṭa, in this very community of monks, a certain monk had this reflection arise in his mind - 'Where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?'
488. "Then, Kevaṭṭa, that monk entered into such a state of concentration that, when his mind was concentrated, the path leading to the deities became manifest. Then, Kevaṭṭa, that monk approached the Four Great Kings; having approached, he said this to the Four Great Kings - 'Friends, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?'
"When this was said, Kevaṭṭa, the Four Great Kings said this to that monk - 'We too, monk, do not know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element. There are, monk, four Great Kings who are more excellent and more sublime than us. They might know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element.'
489. "Then, Kevaṭṭa, that monk approached the Four Great Kings; having approached, he said this to the Four Great Kings - 'Friends, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?' When this was said, Kevaṭṭa, the Four Great Kings said this to that monk - 'We too, monk, do not know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element. There are, monk, the deities called Tāvatiṃsa who are more excellent and more sublime than us. They might know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element.'
490. "Then, Kevaṭṭa, that monk approached the Tāvatiṃsa deities; having approached, he said this to the Tāvatiṃsa deities - 'Friends, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?' When this was said, Kevaṭṭa, the Tāvatiṃsa deities said this to that monk - 'We too, monk, do not know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element. There is, monk, one called Sakka, lord of the deities, who is more excellent and more sublime than us. He might know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element.'
491. "Then, Kevaṭṭa, that monk approached Sakka, lord of the deities; having approached, he said this to Sakka, lord of the deities - 'Friends, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?' When this was said, Kevaṭṭa, Sakka, lord of the deities, said this to that monk - 'I too, monk, do not know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element. There are, monk, deities called Yāma... etc... a young deva called Suyāma... deities called Tusita... a young deva called Santussita... deities called Nimmānarati... a young deva called Sunimmita... deities called Paranimmitavasavatti... a young deva called Vasavatti who is more excellent and more sublime than us. He might know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element.'
492. "Then, Kevaṭṭa, that monk approached the young deva Vasavattī; having approached, he said this to the young deva Vasavattī - 'Friends, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?' When this was said, Kevaṭṭa, the young deva Vasavattī said this to that monk - 'I too, monk, do not know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element. There are, monk, deities called Brahmakāyika who are more excellent and more sublime than us. They might know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element.'
493. "Then, Kevaṭṭa, that monk entered into such a state of concentration that, when his mind was concentrated, the path leading to the brahmā world became manifest. Then, Kevaṭṭa, that monk approached the Brahmakāyika deities; having approached, he said this to the Brahmakāyika deities - 'Friends, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?' When this was said, Kevaṭṭa, the Brahmakāyika deities said this to that monk - 'We too, monk, do not know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element. There is, monk, Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be, who is more excellent and more sublime than us. He might know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element.'
'But friends, where is the Great Brahmā at present?' 'We too, monk, do not know where Brahmā is, or by which way Brahmā is, or whereabouts Brahmā is; however, monk, when signs appear, light arises, and radiance manifests, Brahmā will appear. This arising of light and manifestation of radiance is indeed the precursor of Brahmā's manifestation.' Then, Kevaṭṭa, before long the Great Brahmā appeared.
494. "Then, Kevaṭṭa, that monk approached that Great Brahmā; having approached, he said this to that Great Brahmā - 'Friends, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?' When this was said, Kevaṭṭa, that Great Brahmā said this to that monk - 'I am, monk, Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be.'
"For the second time, Kevaṭṭa, that monk said this to that Great Brahmā - 'Friend, I am not asking you thus - "Are you Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be?" But this is what I am asking you, friend - "Where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?"'
"For the second time, Kevaṭṭa, that Great Brahmā said this to that monk - 'I am, monk, Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be.' For the third time, Kevaṭṭa, that monk said this to that Great Brahmā - 'Friend, I am not asking you thus - "Are you Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be?" But this is what I am asking you, friend - "Where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?"'
495. "Then, Kevaṭṭa, that Great Brahmā, taking that monk by the arm and leading him aside, said this to that monk - 'These Brahmakāyika deities, monk, know of me thus: "There is nothing unknown to Brahmā, there is nothing unseen by Brahmā, there is nothing not understood by Brahmā, there is nothing unrealised by Brahmā." Therefore I did not answer in their presence. I too, monk, do not know where these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element. Therefore, monk, you have indeed made a mistake, you have indeed gone wrong, in that you bypassed the Blessed One and went searching outside for an answer to this question. Go, monk, approach that Blessed One and ask him this question, and as the Blessed One explains it to you, so you should remember it.'
496. "Then, Kevaṭṭa, that monk - just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from the brahmā world and appeared before me. Then, Kevaṭṭa, that monk paid homage to me and sat down to one side. Seated to one side, Kevaṭṭa, that monk said this to me - 'Venerable Sir, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?'
The Simile of the Shore-sighting Bird
497. When this was said, Kevaṭṭa, I said this to that monk - 'In the past, monk, seafaring merchants, taking a shore-sighting bird, set out to sea in their ship. When they could not sight the shore from their ship, they would release the shore-sighting bird. It would go to the eastern direction, to the southern direction, to the western direction, to the northern direction, to the upward direction, and to the intermediate directions. If it saw the shore all around, it would go just there. But if it did not see the shore all around, it would return to that very ship. In the same way, monk, having searched as far as the brahmā world without finding an answer to this question, you have come back to my presence. This question, monk, should not be asked thus - 'Venerable Sir, where do these four great elements cease without remainder, that is - the earth element, the water element, the fire element, and the air element?'
498. "This question, monk, should be asked thus -
Where do long and short, small and large, beautiful and foul;
Where do name and form cease without remainder?
499. "Here is the explanation -
Here water and earth, fire and air find no footing.
Here name and form cease without remainder;
With the cessation of consciousness, all this ceases here.
500. This is what the Blessed One said. Delighted, Kevaṭṭa the householder's son rejoiced in what the Blessed One had said.
The Discourse to Kevaṭṭa is concluded as the eleventh.
12.
The Discourse to Lohicca
The Story of the Brahmin Lohicca
501. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, about five hundred monks, and he arrived at Sālavatikā. Now on that occasion the brahmin Lohicca was dwelling in Sālavatikā, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Pasenadi of Kosala.
502. Now on that occasion this evil view had arisen in the brahmin Lohicca: "Here, if some ascetic or brahmin were to attain a wholesome state, having attained a wholesome state one should not tell another, for what can another do for another? Just as if one were to cut an old bond and create another new bond, I say this evil greedy state is exactly like that, for what can another do for another?"
503. The brahmin Lohicca heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala together with a large Community of monks, about five hundred monks, has arrived at Sālavatikā. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants."
504. Then the brahmin Lohicca addressed Rosika the barber: "Come, dear Rosika, go to the ascetic Gotama; having approached, ask in my name if the ascetic Gotama is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Master Gotama, the brahmin Lohicca asks if Master Gotama is free from affliction, free from illness, is light of movement, strong and dwelling in comfort.' And say this: "May Master Gotama together with the Community of monks accept the brahmin Lohicca's invitation for tomorrow's meal."
505. "Yes, sir," Rosika the barber replied to the brahmin Lohicca and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Rosika the barber said this to the Blessed One - "Venerable sir, the brahmin Lohicca asks if the Blessed One is free from affliction, free from illness, is light of movement, strong and dwelling in comfort; and he says this - 'May the Blessed One together with the Community of monks accept the brahmin Lohicca's invitation for tomorrow's meal.'" The Blessed One consented by remaining silent.
506. Then Rosika the barber, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and approached the brahmin Lohicca; having approached, he said this to the brahmin Lohicca - "We conveyed your message to that Blessed One - 'Venerable sir, the brahmin Lohicca asks if the Blessed One is free from affliction, free from illness, is light of movement, strong and dwelling in comfort; and he says this - May the Blessed One together with the Community of monks accept the brahmin Lohicca's invitation for tomorrow's meal.' And the Blessed One has accepted."
507. Then the brahmin Lohicca, when that night had passed, had excellent food, both hard and soft, prepared in his own residence and addressed Rosika the barber - "Come, dear Rosika, go to the ascetic Gotama; having approached, announce the time to the ascetic Gotama - 'It is time, Master Gotama, the meal is ready.'" "Yes, sir," Rosika the barber replied to the brahmin Lohicca and approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Rosika the barber announced the time to the Blessed One - "It is time, Venerable Sir, the meal is ready."
508. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to Sālavatikā. Now on that occasion Rosika the barber was following close behind the Blessed One. Then Rosika the barber said this to the Blessed One - "The brahmin Lohicca, Venerable Sir, has acquired this evil view: 'Here, if some ascetic or brahmin were to attain a wholesome state, having attained a wholesome state one should not tell another - for what can another do for another? Just as if one were to cut an old bond and create another new bond, I say this evil greedy state is exactly like that - for what can another do for another?' It would be good, Venerable Sir, if the Blessed One would free the brahmin Lohicca from this evil view." "Perhaps it might be so, Rosika, perhaps it might be so, Rosika."
Then the Blessed One approached the residence of the brahmin Lohicca; having approached, he sat down on the prepared seat. Then the brahmin Lohicca served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft.
The Pursuit of the Brahmin Lohicca
509. Then the brahmin Lohicca, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. When the brahmin Lohicca was seated to one side, the Blessed One said this to him - "Is it true, Lohicca, that you have acquired this evil view: 'Here, if some ascetic or brahmin were to attain a wholesome state, having attained a wholesome state one should not tell another - for what can another do for another? Just as if one were to cut an old bond and create another new bond, I say this evil greedy state is exactly like that, for what can another do for another?'" "Yes, Master Gotama." "What do you think, Lohicca, do you not dwell in Sālavatikā?" "Yes, Master Gotama." "If, Lohicca, someone were to say: 'The brahmin Lohicca dwells in Sālavatikā. Whatever produce arises in Sālavatikā, the brahmin Lohicca alone should enjoy it, he should not give it to others.' Would one who speaks thus be creating an obstacle for those who depend on you or not?"
"He would be creating an obstacle, Master Gotama." "Being an obstacle-maker, is he one who has compassion for their welfare or one who has compassion for their harm?" "One who has compassion for their harm, Master Gotama." "For one who has compassion for their harm, is it a mind of friendliness that is present towards them, or a hostile one?" "A hostile one, Master Gotama." "When a hostile mind is present, is there wrong view or right view?" "Wrong view, Master Gotama." "For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm."
510. "What do you think, Lohicca, does not King Pasenadi of Kosala dwell in Kāsi-Kosala?" "Yes, Master Gotama." "If, Lohicca, someone were to say: 'King Pasenadi of Kosala dwells in Kāsi-Kosala; whatever produce arises in Kāsi-Kosala, King Pasenadi alone should enjoy it, he should not give it to others.' Would one who speaks thus be creating an obstacle for those who depend on King Pasenadi of Kosala - both you and others - or not?"
"He would be creating an obstacle, Master Gotama." "Being an obstacle-maker, is he one who has compassion for their welfare or one who has compassion for their harm?" "One who has compassion for their harm, Master Gotama." "For one who has compassion for their harm, is it a mind of friendliness that is present towards them, or a hostile one?" "A hostile one, Master Gotama." "When a hostile mind is present, is there wrong view or right view?" "Wrong view, Master Gotama." "For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm."
511. "Thus, Lohicca, if someone were to say: 'The brahmin Lohicca dwells in Sālavatikā; whatever produce arises in Sālavatikā, the brahmin Lohicca alone should enjoy it, he should not give it to others.' One who speaks thus creates an obstacle for those who depend on you. Creating an obstacle, he has compassion for their harm; having compassion for their harm, a hostile mind is present; when a hostile mind is present, there is wrong view. Just so, Lohicca, if someone were to say: "Here, if some ascetic or brahmin were to attain a wholesome state, having attained a wholesome state one should not tell another, for what can another do for another? Just as if one were to cut an old bond and create another new bond... etc... do for another.' One who speaks thus creates an obstacle for those clansmen who, having come to the Teaching and discipline proclaimed by the Truth Finder, attain such excellent distinction as realizing the fruit of stream-entry, realizing the fruit of once-returning, realizing the fruit of non-returning, realizing arahantship, and those who are maturing divine embryos for rebirth in divine states. Creating an obstacle, he has compassion for their harm; having compassion for their harm, a hostile mind is present; when a hostile mind is present, there is wrong view. For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm.
512. "Thus, Lohicca, if someone were to say: 'King Pasenadi of Kosala dwells in Kāsi-Kosala; whatever produce arises in Kāsi-Kosala, King Pasenadi alone should enjoy it, he should not give it to others.' One who speaks thus creates an obstacle for those who depend on King Pasenadi of Kosala - both you and others. Creating an obstacle, he has compassion for their harm; having compassion for their harm, a hostile mind is present; when a hostile mind is present, there is wrong view. Just so, Lohicca, if someone were to say: "Here, if some ascetic or brahmin were to attain a wholesome state, having attained a wholesome state one should not tell another, for what can another do for another? Just as if... etc... for what can another do for another?' One who speaks thus creates an obstacle for those clansmen who, having come to the Teaching and discipline proclaimed by the Truth Finder, attain such excellent distinction as realizing the fruit of stream-entry, realizing the fruit of once-returning, realizing the fruit of non-returning, realizing arahantship. And those who are maturing divine embryos for rebirth in divine states, he creates an obstacle for them; creating an obstacle, he has compassion for their harm; having compassion for their harm, a hostile mind is present; when a hostile mind is present, there is wrong view. For one of wrong view, Lohicca, I declare one of two destinations - either hell or the animal realm.
Three Deserving of Censure
513. "There are, Lohicca, three kinds of teachers in the world who are worthy of criticism; and whoever criticises such teachers, that criticism is true, factual, righteous and blameless. Which three? Here, Lohicca, some teacher goes forth from home into homelessness for a certain purpose, but fails to achieve that purpose of the ascetic life. Without having achieved that purpose of the ascetic life, he teaches the Teaching to his disciples - 'This is for your welfare, this is for your happiness.' His disciples do not want to listen, do not lend ear, do not establish their minds on knowledge, and they conduct themselves contrary to the teacher's instruction. He should be criticised thus: 'The venerable one went forth from home into homelessness for a certain purpose, but that purpose of the ascetic life has not been achieved. Without having achieved that purpose of the ascetic life, you teach the Teaching to disciples - "This is for your welfare, this is for your happiness." Your disciples do not want to listen, do not lend ear, do not establish their minds on knowledge, and they conduct themselves contrary to the teacher's instruction. Just as if one were to pursue one who turns away, or were to embrace one who turns her face away, I say this evil greedy state is exactly like that - for what can another do for another?' This, Lohicca, is the first teacher in the world who is worthy of criticism; and whoever criticises such a teacher, that criticism is true, factual, righteous and blameless.
514. "Furthermore, Lohicca, here some teacher goes forth from home into homelessness for a certain purpose, but fails to achieve that purpose of the ascetic life. Without having achieved that purpose of the ascetic life, he teaches the Teaching to his disciples - 'This is for your welfare, this is for your happiness.' His disciples want to listen, lend ear, establish their minds on knowledge, and do not conduct themselves contrary to the teacher's instruction. He should be criticised thus: 'The venerable one went forth from home into homelessness for a certain purpose, but that purpose of the ascetic life has not been achieved. Without having achieved that purpose of the ascetic life, you teach the Teaching to disciples - "This is for your welfare, this is for your happiness." Your disciples want to listen, lend ear, establish their minds on knowledge, and do not conduct themselves contrary to the teacher's instruction. Just as if one were to abandon one's own field and think to weed another's field, I say this evil greedy state is exactly like that - for what can another do for another?' This, Lohicca, is the second teacher in the world who is worthy of criticism; and whoever criticises such a teacher, that criticism is true, factual, righteous and blameless.
515. "Furthermore, Lohicca, here some teacher goes forth from home into homelessness for a certain purpose, and achieves that purpose of the ascetic life. Having achieved that purpose of the ascetic life, he teaches the Teaching to his disciples - 'This is for your welfare, this is for your happiness.' His disciples do not want to listen, do not lend ear, do not establish their minds on knowledge, and they conduct themselves contrary to the teacher's instruction. He should be criticised thus: 'The venerable one went forth from home into homelessness for a certain purpose, and that purpose of the ascetic life has been achieved. Having achieved that purpose of the ascetic life, you teach the Teaching to disciples - "This is for your welfare, this is for your happiness." Your disciples do not want to listen, do not lend ear, do not establish their minds on knowledge, and they conduct themselves contrary to the teacher's instruction. Just as if one were to cut an old bond and create another new bond, I say this evil greedy state is exactly like that, for what can another do for another?' This, Lohicca, is the third teacher in the world who is worthy of criticism; and whoever criticises such a teacher, that criticism is true, factual, righteous and blameless. These, Lohicca, are the three teachers in the world who are worthy of criticism, and whoever criticises such teachers, that criticism is true, factual, righteous and blameless.
Teachers Not Worthy of Criticism
516. When this was said, the brahmin Lohicca said this to the Blessed One - "But Master Gotama, is there any teacher in the world who is not worthy of criticism?" "There is indeed, Lohicca, a teacher in the world who is not worthy of criticism." "But what, Master Gotama, is that teacher in the world who is not worthy of criticism?"
"Here, Lohicca, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, Lohicca, is how a monk is accomplished in virtue... etc... enters and dwells in the first meditative absorption... When, Lohicca, under a teacher a disciple attains such excellent distinction, this too, Lohicca, is a teacher in the world who is not worthy of criticism. And whoever criticises such a teacher, that criticism is untrue, unfactual, unrighteous and blameworthy... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. When, Lohicca, under a teacher a disciple attains such excellent distinction, this too, Lohicca, is a teacher in the world who is not worthy of criticism, and whoever criticises such a teacher, that criticism is untrue, unfactual, unrighteous and blameworthy... directs and inclines his mind to knowledge and vision... etc... When, Lohicca, under a teacher a disciple attains such excellent distinction, this too, Lohicca, is a teacher in the world who is not worthy of criticism, and whoever criticises such a teacher, that criticism is untrue, unfactual, unrighteous and blameworthy... He understands: 'There is no more coming to any state of being.' When, Lohicca, under a teacher a disciple attains such excellent distinction, this too, Lohicca, is a teacher in the world who is not worthy of criticism, and whoever criticises such a teacher, that criticism is untrue, unfactual, unrighteous and blameworthy."
517. When this was said, the brahmin Lohicca said this to the Blessed One - "Just as, Master Gotama, if a person were to grab another person falling into a hellish abyss by the hair, pull them up and establish them on firm ground, even so, Master Gotama has pulled me up as I was falling into a hellish abyss and established me on firm ground. Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."
The Discourse to Lohicca is concluded, the twelfth.
13.
The Discourse on the Threefold Knowledge
518. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, about five hundred monks, and he arrived at Manasākaṭa, a brahmin village of the Kosalans. There the Blessed One dwelt at Manasākaṭa in a mango grove on the bank of the river Aciravatī, north of Manasākaṭa.
519. Now on that occasion several well-known and distinguished wealthy brahmins were dwelling in Manasākaṭa, that is to say - the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇusoṇi, the brahmin Todeyya, and other well-known and distinguished wealthy brahmins.
520. Then, as the young men Vāseṭṭha and Bhāradvāja were walking and wandering about on a stroll, a discussion arose about the true and false path. Then the young man Vāseṭṭha said: "This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā - this that has been proclaimed by the brahmin Pokkharasāti." The young man Bhāradvāja also said: "This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā - this that has been proclaimed by the brahmin Tārukka." Neither could the young man Vāseṭṭha convince the young man Bhāradvāja, nor could the young man Bhāradvāja convince the young man Vāseṭṭha.
521. Then the young man Vāseṭṭha addressed the young man Bhāradvāja: "Here, Bhāradvāja, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, is dwelling at Manasākaṭa in a mango grove on the bank of the river Aciravatī, north of Manasākaṭa. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Come, dear Bhāradvāja, let us go to the ascetic Gotama; having approached, we shall ask the ascetic Gotama about this matter. As the ascetic Gotama explains it to us, so shall we remember it." "Yes, sir," the young man Bhāradvāja replied to the young man Vāseṭṭha.
Discussion on the True and False Path
522. Then the young men Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, they exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, the young man Vāseṭṭha said this to the Blessed One - "Here, Master Gotama, as we were walking and wandering about on a stroll, a discussion arose about the true and false path. I say thus: 'This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā - this that has been proclaimed by the brahmin Pokkharasāti.' The young man Bhāradvāja says thus: 'This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā - this that has been proclaimed by the brahmin Tārukka.' In this matter, Master Gotama, there is dispute, there is disagreement, there is difference of opinion."
523. "Thus, Vāseṭṭha, you say: "This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā - this that has been proclaimed by the brahmin Pokkharasāti." The young man Bhāradvāja says thus: "This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā - this that has been proclaimed by the brahmin Tārukka." "Then wherein lies your disagreement, wherein your dispute, wherein your difference in doctrine?"
524. "The path and not-path, Master Gotama. "Although, Master Gotama, brahmins prescribe different paths - the Adhvaryu brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhārijjha brahmins - yet all these paths lead to companionship with Brahmā for one who practises them.
"Just as, Master Gotama, though there may be many different paths near a village or town, yet they all meet at that village; Even so, Master Gotama, although brahmins prescribe different paths - the Adhvaryu brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhārijjha brahmins - yet all these paths lead to companionship with Brahmā for one who practises them."
The Pursuit of the Student Vāseṭṭha
525. "Do you say they lead out, Vāseṭṭha?" "I say they lead out, Master Gotama." "Do you say they lead out, Vāseṭṭha?" "I say they lead out, Master Gotama." "Do you say they lead out, Vāseṭṭha?" "I say they lead out, Master Gotama."
"But Vāseṭṭha, is there even a single one of these brahmins versed in the three Vedas who has seen Brahmā face to face?" "Indeed not, Master Gotama."
"But Vāseṭṭha, is there even a single teacher of these brahmins versed in the three Vedas who has seen Brahmā face to face?" "Indeed not, Master Gotama."
"But Vāseṭṭha, is there even a single teacher's teacher of these brahmins versed in the three Vedas who has seen Brahmā face to face?" "Indeed not, Master Gotama."
"But Vāseṭṭha, has any of these brahmins versed in the three Vedas, going back through seven generations of teachers, seen Brahmā face to face?" "Indeed not, Master Gotama."
526. "But Vāseṭṭha, what about those ancient seers of the brahmins versed in the three Vedas, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today versed in the three Vedas chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. Did they too say - 'We know this, we see this, where Brahmā is, by which way Brahmā is, whereabouts Brahmā is'?" "Indeed not, Master Gotama."
527. "Thus, Vāseṭṭha, there is not even a single one of these brahmins versed in the three Vedas who has seen Brahmā face to face. There is not even a single teacher of these brahmins versed in the three Vedas who has seen Brahmā face to face. There is not even a single teacher's teacher of these brahmins versed in the three Vedas who has seen Brahmā face to face. There is not even one of these brahmins versed in the three Vedas, going back through seven generations of teachers, who has seen Brahmā face to face. Even those ancient seers of the brahmins versed in the three Vedas, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today versed in the three Vedas chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - even they did not say - 'We know this, we see this, where Brahmā is, by which way Brahmā is, whereabouts Brahmā is.' Yet these brahmins versed in the three Vedas say: 'We teach the path to fellowship with one whom we neither know nor see. This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā.'"
528. "What do you think, Vāseṭṭha, when this is so, does not the statement of the three-knowledge brahmins turn out to be groundless?" "Surely, Master Gotama, when this is so, the statement of the three-knowledge brahmins turns out to be groundless."
"Good, Vāseṭṭha. Those three-knowledge brahmins will teach the path to fellowship with one whom they neither know nor see. 'This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā' - this is not a possible position.
529. "Just as, Vāseṭṭha, in a line of blind men holding on to each other, the first one does not see, the middle one does not see, and the last one does not see. Even so, Vāseṭṭha, I think the statement of the three-knowledge brahmins is like a line of blind men - the first one does not see, the middle one does not see, and the last one does not see. This statement of the three-knowledge brahmins turns out to be merely ridiculous, merely words, merely void, merely hollow.
530. "What do you think, Vāseṭṭha, do the three-knowledge brahmins see the sun and moon, as do many other people, and from where the sun and moon rise and where they set, do they pray, praise, make reverential salutation and circumambulate?"
"Yes, Master Gotama, the three-knowledge brahmins see the sun and moon, as do many other people, and from where the sun and moon rise and where they set, they pray, praise, make reverential salutation and circumambulate."
531. "What do you think, Vāseṭṭha, the sun and moon that the three-knowledge brahmins see, as do many other people, and from where the sun and moon rise and where they set, they pray, praise, make reverential salutation and circumambulate - are the three-knowledge brahmins able to teach the path to fellowship with the sun and moon: 'This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with the sun and moon'?" "Indeed not, Master Gotama."
"Thus, Vāseṭṭha, though the three-knowledge brahmins see the sun and moon, as do many other people, and from where the sun and moon rise and where they set, they pray, praise, make reverential salutation and circumambulate, they are not able to teach the path to fellowship with the sun and moon: "This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with the sun and moon."
532. "Thus indeed Brahmā has not been seen face to face by the brahmins versed in the three Vedas. Nor indeed has Brahmā been seen face to face by the teachers of the brahmins versed in the three Vedas. Nor indeed has Brahmā been seen face to face by the teachers' teachers of the brahmins versed in the three Vedas. Nor indeed has Brahmā been seen face to face by the brahmins versed in the three Vedas going back through seven generations of teachers. Even those ancient seers of the brahmins versed in the three Vedas, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today versed in the three Vedas chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - even they did not say - 'We know this, we see this, where Brahmā is, by which way Brahmā is, whereabouts Brahmā is'. Yet these brahmins versed in the three Vedas say: 'We teach the path to fellowship with one whom we neither know nor see - This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā.'
533. "What do you think, Vāseṭṭha, when this is so, does not the statement of the three-knowledge brahmins turn out to be groundless?" "Surely, Master Gotama, when this is so, the statement of the three-knowledge brahmins turns out to be groundless."
"Good, Vāseṭṭha. Those three-knowledge brahmins will teach the path to fellowship with one whom they neither know nor see - 'This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā' - this is not a possible position.
The Simile of the Most Beautiful Girl in the Land
534. "Vāseṭṭha, suppose a person were to say: 'I desire and lust after the most beautiful woman in this country.' They might ask him: 'Good man, this most beautiful woman whom you desire and lust after, do you know whether she is of the noble, brahmin, merchant, or worker caste?' Asked thus, he would reply 'No.'
"They might say to him: 'Good man, this most beautiful woman whom you desire and lust after, do you know whether she is of such and such name and clan, or whether she is tall, short, or of medium height, or whether she is dark, brown, or golden-skinned, or in which village, town, or city she lives?' Asked thus, he would reply 'No.' They might ask him: 'Good man, do you desire and lust after someone whom you neither know nor see?' Asked thus, he would reply 'Yes.'
535. "What do you think, Vāseṭṭha, when this is so, does not that person's statement turn out to be groundless?" "Surely, Master Gotama, when this is so, that person's statement turns out to be groundless."
536. Even so, Vāseṭṭha, Brahmā has not been seen face to face by the brahmins versed in the three Vedas, nor indeed has Brahmā been seen face to face by the teachers of the brahmins versed in the three Vedas, nor indeed has Brahmā been seen face to face by the teachers' teachers of the brahmins versed in the three Vedas. Nor indeed has Brahmā been seen face to face by the brahmins versed in the three Vedas going back through seven generations of teachers. Even those ancient seers of the brahmins versed in the three Vedas, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today versed in the three Vedas chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - even they did not say - 'We know this, we see this, where Brahmā is, by which way Brahmā is, whereabouts Brahmā is'. Yet these brahmins versed in the three Vedas say: 'We teach the path to fellowship with one whom we neither know nor see - This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā.'
537. "What do you think, Vāseṭṭha, when this is so, does not the statement of the three-knowledge brahmins turn out to be groundless?" "Surely, Master Gotama, when this is so, the statement of the three-knowledge brahmins turns out to be groundless."
"Good, Vāseṭṭha. Those three-knowledge brahmins will teach the path to fellowship with one whom they neither know nor see - 'This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā' - this is not a possible position.
The Simile of the Staircase
538. "Vāseṭṭha, suppose a person were to build a staircase at a crossroads - for climbing up to a mansion. They might ask him: 'Good man, this mansion for which you are building a staircase to climb up, do you know whether that mansion is - in the eastern direction, or the southern direction, or the western direction, or the northern direction, or whether it is high, or low, or of medium height?' Asked thus, he would reply 'No.'
"They might say to him: 'Good man, are you building a staircase to climb up to a mansion that you neither know nor see?' Asked thus, he would reply 'Yes.'
539. "What do you think, Vāseṭṭha, when this is so, does not that person's statement turn out to be groundless?" "Surely, Master Gotama, when this is so, that person's statement turns out to be groundless."
540. Even so, Vāseṭṭha, Brahmā has not been seen face to face by the brahmins versed in the three Vedas, nor indeed has Brahmā been seen face to face by the teachers of the brahmins versed in the three Vedas, nor indeed has Brahmā been seen face to face by the teachers' teachers of the brahmins versed in the three Vedas, nor indeed has Brahmā been seen face to face by the brahmins versed in the three Vedas going back through seven generations of teachers. Even those ancient seers of the brahmins versed in the three Vedas, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today versed in the three Vedas chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - even they did not say - 'We know this, we see this, where Brahmā is, by which way Brahmā is, whereabouts Brahmā is.' Yet these brahmins versed in the three Vedas say: "We teach the path to fellowship with one whom we neither know nor see. This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā."
541. "What do you think, Vāseṭṭha, when this is so, does not the statement of the three-knowledge brahmins turn out to be groundless?" "Surely, Master Gotama, when this is so, the statement of the three-knowledge brahmins turns out to be groundless."
"Good, Vāseṭṭha. Those three-knowledge brahmins will teach the path to fellowship with one whom they neither know nor see. 'This alone is the straight path, this is the direct way leading to deliverance, leading one who practises it to fellowship with Brahmā' - this is not a possible position.
The Simile of the River Aciravatī
542. "Just as, Vāseṭṭha, this river Aciravatī is full of water up to the brim, so full that crows could drink from it. Then a person would come seeking the far shore, searching for the far shore, intending to cross to the far shore, wishing to cross over to the far shore. Standing on this shore, he would call out to the far shore - "Come here, far shore! Come here, far shore!"
543. "What do you think, Vāseṭṭha, would that person come from the far shore to the near shore of the river Aciravatī because of calling, or because of praying, or because of longing, or because of seeking delight?" "Indeed not, Master Gotama."
544. "Even so, Vāseṭṭha, the three-knowledge brahmins, having abandoned those qualities that make one a true brahmin, and living by those qualities that do not make one a true brahmin, say thus - 'We call upon Inda, we call upon Soma, we call upon Varuṇa, we call upon Īsāna, we call upon Pajāpati, we call upon Brahmā, we call upon Mahiddhi, we call upon Yama.'
"Those three-knowledge brahmins, Vāseṭṭha, having abandoned those qualities that make one a true brahmin, and living by those qualities that do not make one a true brahmin, that they should attain fellowship with Brahmā after death, with the breaking up of the body, because of calling, or because of praying, or because of longing, or because of seeking delight - this is not a possible position.
545. "Just as, Vāseṭṭha, this river Aciravatī is full of water up to the brim, so full that crows could drink from it. Then a person would come seeking the far shore, searching for the far shore, intending to cross to the far shore, wishing to cross over to the far shore. He is bound on this shore with a strong chain, tightly fastened with his arms behind his back.
"What do you think, Vāseṭṭha, would that person go from this shore to the far shore of the river Aciravatī?" "Indeed not, Master Gotama."
546. "Even so, Vāseṭṭha, these five cords of sensual pleasure in the noble discipline are called both a blind alley and a bondage. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. Sounds cognizable by the ear... etc... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing.
"These, Vāseṭṭha, are the five cords of sensual pleasure that in the noble discipline are called both a blind alley and a bondage. These, Vāseṭṭha, are the five cords of sensual pleasure that the three-knowledge brahmins indulge in, being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape. Those three-knowledge brahmins, Vāseṭṭha, having abandoned those qualities that make one a true brahmin, and living by those qualities that do not make one a true brahmin, indulging in the five cords of sensual pleasure, being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape, bound by the bonds of sensual desire, that they should attain fellowship with Brahmā after death, with the breaking up of the body - this is not a possible position.
547. "Just as, Vāseṭṭha, this river Aciravatī is full of water up to the brim, so full that crows could drink from it. Then a person would come seeking the far shore, searching for the far shore, intending to cross to the far shore, wishing to cross over to the far shore. He would lie down on this shore, covering himself head and all.
"What do you think, Vāseṭṭha, would that person go from this shore to the far shore of the river Aciravatī?" "Indeed not, Master Gotama."
548. "Even so, Vāseṭṭha, these five hindrances in the noble discipline are called obstructions, hindrances, entanglements, and complete entanglements. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These, Vāseṭṭha, are the five hindrances that in the noble discipline are called obstructions, hindrances, entanglements, and complete entanglements.
549. "With these five hindrances, Vāseṭṭha, the three-knowledge brahmins are obstructed, hindered, entangled, and completely entangled. Those three-knowledge brahmins, Vāseṭṭha, having abandoned those qualities that make one a true brahmin, and living by those qualities that do not make one a true brahmin, being obstructed, hindered, entangled, and completely entangled by the five hindrances, that they should attain fellowship with Brahmā after death, with the breaking up of the body - this is not a possible position.
The Comparison Talk
550. "What do you think, Vāseṭṭha? What have you heard when old and elderly brahmins, teachers of teachers, were speaking - does Brahmā have possessions or is he without possessions?" "Without possessions, Master Gotama." "Is he with animosity or without animosity?" "Without animosity, Master Gotama." "Is he with a repelled mind or with an unrepelled mind?" "With an unrepelled mind, Master Gotama." "Is he with a defiled mind or with an undefiled mind?" "With an undefiled mind, Master Gotama." "Is he wielding mastery or not wielding mastery?" "Wielding mastery, Master Gotama."
"What do you think, Vāseṭṭha, do the three-knowledge brahmins have possessions or are they without possessions?" "With possessions, Master Gotama." "With minds of animosity or without minds of animosity?" "With minds of animosity, Master Gotama." "With minds of repulsion or without minds of repulsion?" "With minds of repulsion, Master Gotama." "With defiled minds or with undefiled minds?" "With defiled minds, Master Gotama." "Is he wielding mastery or not wielding mastery?" "Not wielding mastery, Master Gotama."
551. "Thus, Vāseṭṭha, the three-knowledge brahmins have possessions while Brahmā is without possessions. Now, can there be agreement and meeting between the three-knowledge brahmins who have possessions and Brahmā who is without possessions?" "Indeed not, Master Gotama." "Good, Vāseṭṭha. That these three-knowledge brahmins who have possessions should attain fellowship with Brahmā who is without possessions after death, with the breaking up of the body - this is not a possible position.
"Thus, Vāseṭṭha, the three-knowledge brahmins have minds with enmity, while Brahmā is without enmity... etc... The three-knowledge brahmins have minds with ill will, while Brahmā has a mind without ill will... The three-knowledge brahmins have defiled minds, while Brahmā has an undefiled mind... The three-knowledge brahmins are not self-mastered, while Brahmā is self-mastered. Now, can there be agreement and meeting between the three-knowledge brahmins who are not self-mastered and Brahmā who is self-mastered?" "Indeed not, Master Gotama." "Good, Vāseṭṭha. That these three-knowledge brahmins who are not self-mastered should attain fellowship with Brahmā who is self-mastered after death, with the breaking up of the body - this is not a possible position.
552. "Here indeed, Vāseṭṭha, these three-knowledge brahmins, having sat down, sink down, and having sunk down, they meet with disaster; I think they cross over to drier ground. Therefore this state of the three-knowledge brahmins is called a desert of the three-knowledges, a wilderness of the three-knowledges, and a disaster of the three-knowledges."
553. When this was said, the young man Vāseṭṭha said this to the Blessed One - "I have heard this, Master Gotama, that the ascetic Gotama knows the path to fellowship with Brahmā." "What do you think, Vāseṭṭha? Is Manasākaṭa near from here, not far from here?" "Yes, Master Gotama, Manasākaṭa is near from here, not far from here."
554. "What do you think, Vāseṭṭha, suppose there was a person born and raised in Manasākaṭa. They might ask him, as soon as he had left Manasākaṭa, about the way to Manasākaṭa. Would that person, born and raised in Manasākaṭa, when asked about the way to Manasākaṭa, hesitate or be confused?" "Indeed not, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that person was born and raised in Manasākaṭa, so all the ways to Manasākaṭa are well known to him."
"There might be hesitation or confusion for that person born and raised in Manasākaṭa when asked about the way to Manasākaṭa, but there could never be hesitation or confusion for the Truth Finder when asked about the brahmā world or the way leading to the brahmā world. "And Vāseṭṭha, I understand Brahmā, and the brahmā world, and the way leading to the brahmā world, and how one who has practised reaches the brahmā world, all this I understand."
555. When this was said, the young man Vāseṭṭha said this to the Blessed One - "I have heard this, Master Gotama, that the ascetic Gotama teaches the path to fellowship with Brahmā." "It would be good if Master Gotama would teach the path to fellowship with Brahmā. Let Master Gotama uplift the brahmin generation." "Then listen, Vāseṭṭha; attend carefully; I shall speak." "Yes, sir," the young man Vāseṭṭha replied to the Blessed One.
Teaching the Path to the Brahmā World
556. The Blessed One said this - "Here, Vāseṭṭha, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... This, Vāseṭṭha, is how a monk is accomplished in virtue... etc... When he sees these five hindrances abandoned within himself, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated.
"He dwells pervading one direction with a mind imbued with friendliness. So for the second. So for the third. So for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion.
"Just as, Vāseṭṭha, a strong conch-blower might easily make themselves heard in all four directions; Even so, Vāseṭṭha, when liberation of mind through friendliness has been developed in this way, no action done within measure remains there, none persists there. This too, Vāseṭṭha, is a path to companionship with brahmās.
"And furthermore, Vāseṭṭha, a monk with a mind accompanied by compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity. So for the second. So for the third. So for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion.
"Just as, Vāseṭṭha, a strong conch-blower might easily make themselves heard in all four directions. Even so, Vāseṭṭha, when liberation of mind through equanimity has been developed in this way, no action done within measure remains there, none persists there. This too, Vāseṭṭha, is a path to companionship with brahmās.
557. "What do you think, Vāseṭṭha, is a monk dwelling thus with possessions or without possessions?" "Without possessions, Master Gotama." "Is he with animosity or without animosity?" "Without animosity, Master Gotama." "Is he with a repelled mind or with an unrepelled mind?" "With an unrepelled mind, Master Gotama." "Is he with a defiled mind or with an undefiled mind?" "With an undefiled mind, Master Gotama." "Is he wielding mastery or not wielding mastery?" "Wielding mastery, Master Gotama."
"Thus, Vāseṭṭha, the monk is without possessions and Brahmā is without possessions. "Now, can there be agreement and meeting between the monk who is without possessions and Brahmā who is without possessions?" "Yes, Master Gotama." "Good, Vāseṭṭha. That the monk who is without possessions should attain fellowship with Brahmā who is without possessions after death, with the breaking up of the body - this is indeed a possible position."
558. "Thus, Vāseṭṭha, the monk is without enmity and Brahmā is without enmity... etc... the monk is without ill will and Brahmā is without ill will... the monk is without defilement and Brahmā is without defilement... the monk is self-mastered and Brahmā is self-mastered. Now, can there be agreement and meeting between the monk who is self-mastered and Brahmā who is self-mastered?" "Yes, Master Gotama." "Good, Vāseṭṭha. That the monk who is self-mastered should attain fellowship with Brahmā who is self-mastered after death, with the breaking up of the body - this is indeed a possible position."
559. When this was said, the young brahmins Vāseṭṭha and Bhāradvāja said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward for life."
The Discourse on the Three Knowledges is concluded, the thirteenth.
The Chapter on the Aggregate of Virtue is concluded.
Here is its summary -
Soṇakūṭa, Mahāli, Jālinī;
Sīha, Poṭṭhapāda, Subha, Kevaṭṭa,
Lohicca, and Knowledge of the Three, these are the thirteen.
The Collection of Discourses on Virtuous Behaviour is concluded.