HandfulofLeaves

VolumeOne:

AnAnthologyfromtheDīghaNikāya

translatedby

ṬhānissaroBhikkhu(GeoffreyDeGraff)

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OncetheBlessedOnewasstayingatKosambīinthesiṁsapāforest.Then,pickingupafewsiṁsapāleaveswithhishand,heaskedthemonks,“Whatdoyouthink,monks?Whicharemorenumerous,thefewsiṁsapāleavesinmyhandorthoseoverheadinthesiṁsapāforest?”“TheleavesinthehandoftheBlessedOnearefewin

number,lord.Thoseoverheadintheforestarefarmorenumerous.”“Inthesameway,monks,thosethingsthatIhaveknown

withdirectknowledgebuthaven’ttaughtarefarmorenumerous[thanwhatIhavetaught].Andwhyhaven’tItaughtthem?Becausetheyaren’tconnectedwiththegoal,don’trelatetotherudimentsoftheholylife,anddon’tleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.That’swhyIhaven’ttaughtthem.“AndwhathaveItaught?‘Thisisstress…Thisisthe

originationofstress…Thisisthecessationofstress…Thisisthepathofpracticeleadingtothecessationofstress’:ThisiswhatIhavetaught.AndwhyhaveItaughtthesethings?Becausetheyareconnectedwiththegoal,relatetotherudimentsoftheholylife,andleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.ThisiswhyIhavetaughtthem.”

—SN56:31

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Abbreviations

AN AṅguttaraNikāya

Cv Cullavagga

Dhp Dhammapada

DN DīghaNikāya

Iti Itivuttaka

Khp Khuddakapāṭha

LDB TheLongDiscoursesoftheBuddha

MN MajjhimaNikāya

Mv Mahāvagga

SN SaṁyuttaNikāya

Sn SuttaNipāta

Thag Theragāthā

Thig Therīgāthā

Ud Udāna

ReferencestoDN,Iti,andMNaretodiscourse(sutta).ThosetoDhparetoverse.ThosetoCvandMvaretochapter,section,

andsub-section.Referencestoothertextsaretosection(saṁyutta,nipāta,orvagga)anddiscourse.

AlltranslationsarebasedontheRoyalThaiEditionofthePaliCanon(Bangkok:MahāmakutRājavidyālaya,1982).

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Acknowledgements

Inearly1996,JohnBullittaskedmetoprovideafewtranslationsfromthePaliCanonforhisfledglingwebsite,AccesstoInsight.Whatbeganasacasualprojectquicklygrewtoamajorproductionintheyears1997–98,asthepositiveresponsetotheinitialtranslationsshowedawidespreaddesireforclear,reliableEnglishtranslationsoftheBuddha’steachings,availablefreeofcharge.AlthoughIhavepursuedotherprojectsintheyearssince,Ihavecontinuedprovidingtranslationsastimehasallowed.CurrentlythesuttatranslationsonAccesstoInsightnumbermorethan1,000,mostofthemmine.Thewebsiteasawhole—thankstoJohn’sscrupulouscareandselflessgiftofhistime—hasbecomeapremiersourceforpeopleallovertheworldwhoareinterestedinreliablereadingmaterialsontheTheravadatradition.

NowthatJohn’sinterestshavemovedinanotherdirection,AccesstoInsightiscurrentlyclosedtonewinput.Asaresult,IhavedecidedtogathermytranslationsofsuttasfromtheDīgha,Majjhima,Saṁyutta,andAṅguttaraNikāyasonAccesstoInsight,plusnewtranslationsofsuttasdonesincethewebsitewasfrozen,andofferthemintheformatofsuttaanthologiesthatwillbeavailableonthewebsite,Dhammatalks.org.IexpectthattheseanthologieswillgrowasIfindtimetotranslateevenmoresuttas.

Inpreparingtheseanthologies,Ihavetakentheopportunitytostandardizethetranslationsasmuchaspossible,bringingmyearliertranslationsintolinewithmorerecentonesandmakingthemmoreaccurate.Vens.GuṇaddhoBhikkhu,KhemattoBhikkhu,VijjākaroBhikkhu,andKusalīBhikkhu,alongwithIsabellaTrauttmansdorff,havebeenespeciallyhelpfulinthispartoftheendeavor.Anymistakesthatremaininthesevolumesareentirelymyown.Ifyounoticeany,pleaseinformmesothattheycanbecorrectedinthefuture.

PleasealsonotethatthetranslationsintheseanthologiessupplantboththeversionsavailableonAccesstoInsightandthoseintheanthologiesofmysuttatranslationsprintedunderthenameHandfulofLeavesintheyears2002–2007.

Peace.

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ṬhānissaroBhikkhu(GeoffreyDeGraff)

Met t a F o r e s t Mona s t e r y

Va l l e y C en t e r, CA 9 2 0 8 2–14 0 9 USA

Apr i l , 2 0 1 4

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Introduction

Thisvolumeisthefirstinafour-volumeanthologyofsuttas(discourses)drawnfromtheSuttaPiṭaka(DiscourseBasketorRepository)ofthePaliCanon.ThisvolumecontainssuttasdrawnfromthefirstofthefivecollectionscomprisingtheSuttaPiṭaka:theDīghaNikāya,orLongCollection.Suttasfromthenextthreecollections—theMajjhimaNikāya(MiddleCollection),SaṁyuttaNikāya(ConnectedCollection),andAṅguttaraNikāya(NumericalCollection)—constitutetheremainingthreevolumesoftheanthology.Translationsofsomeofthebooksfoundinthefifthcollection,theKhuddakaNikāya(ShortCollection)—suchastheDhammapada,Udāna,andItivuttaka—havebeenpublishedseparately,andIhopetoprovideacompletetranslationoftheSuttaNipātainthenearfuture.

ThesuttasIhaveselectedandtranslatedforthesevolumeswerechosenfortheinteresttheymightholdforapersonintentonunderstandingandpracticingtheBuddhistteachings,orDhamma.Somehavebeenchosenfortheirdetaileddiscussionsofbasicdoctrines;others,forthevividstoriesorsimilestheyusetoillustratethosedoctrines.AlthoughtheyconstituteonlyasmallportionoftheSuttaPiṭaka,takentogethertheypresentafairlycomprehensivepictureofthePiṭaka’sessentialteachings.

Andit’saremarkablepicture.TheBuddhaasportrayedinthesuttasisoneofthemostinspiringhumanbeingsimaginable:noble,brave,andcompassionateinhischaracter;precise,helpful,andprofoundinhisteachings.Theteachings,too,areremarkable.Inadditiontoassertingtheabilityofhumanbeingstobringabouttheirownhappiness,theyalsoofferaprogramoftrainingtodirectthatabilitytotheDeathless:thetotaltranscendenceofallsufferingandstress.

TheTheravadatradition,dominantinSriLanka,Myanmar,andThailand,regardsthesesuttasastheauthenticandauthoritativerecordoftheBuddha’sownwords.WhenWesternscholars—piquedbyissuesofauthorityandauthenticity—firstlearnedoftheseclaimsinthe19thcentury,theybeganemployingthehistoricalmethodtotestthem.Andalthougheveryconceivable

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scrapofliteraryorarcheologicalevidenceseemstohavebeenexamined,noair-tighthistoricalproofordisproofoftheseclaimshassurfaced.Whathassurfacedisamassofminorfactsandprobabilities—showingthatthePaliCanonisprobablytheclosestdetailedrecordwehaveoftheBuddha’steachings—butnothingmorecertainthanthat.

ArcheologicalevidenceshowsthatPaliwasprobablynottheBuddha’snativelanguage,butisthisproofthathedidnotusePaliwhentalkingtonativespeakersofthatlanguage?

TheCanoncontainsgrammaticalirregularities,butarethesesignsofanearlystageinthelanguage,beforeitwasstandardized,oralaterstageofdegeneration?Andinwhichstageofthelanguage’sdevelopmentdidtheBuddha’slifefall?

FragmentsofotherearlyBuddhistcanonshavebeenfound,withslightdeviationsfromthePaliCanonintheirwording,butnotintheirbasicdoctrines.IstheirunanimityindoctrineasignthattheyallcomefromtheBuddhahimself,orwasittheproductofalaterconspiracytoremakeandstandardizethedoctrineinlinewithchangedbeliefsandtastes?

BrickandstoneremainsfromthetypesofmonasteriesdescribedintheearlycanonsdatebackonlytothebeginningoftheCommonEra.Doesthismeanthatthecanonswerenotcomposedearlier,ordotheseremainssimplyindicatewhenbrickandstonemonasteriesbecamepopular?

Scholarshavebeeneagertotakesidesontheseissues,buttheinevitableuseofinference,conjecture,andprobabilitiesintheirargumentslendsanairofuncertaintytothewholeprocess.

ManyhaveseenthisuncertaintyassignoftheinadequacyoftheTheravadinclaimstoauthenticity,butsimplytodismisstheteachingsofthesuttasforthisreasonwouldbetodepriveourselvesoftheopportunitytotesttheirpracticalworth.Perhapsweshouldinsteadquestionthemethodsofthehistorians,andviewtheuncertaintyoftheirconclusionsasasignoftheinadequacyofthehistoricalmethodasatoolforascertainingthetrueDhamma.ThesuttasthemselvesmakethispointintheirownrecommendationsforhowtheauthenticityandauthorityoftheDhammaisbestascertained.Inafamouspassage,theyquotetheBuddhaassaying:

“Kālāmas,don’tgobyreports,bylegends,bytraditions,byscripture,bylogicalconjecture,byinference,byanalogies,byagreementthroughponderingviews,byprobability,orbythethought,‘Thiscontemplative

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isourteacher.’Whenyouknowforyourselvesthat,‘Thesedhammasareunskillful;thesedhammasareblameworthy;thesedhammasarecriticizedbythewise;thesedhammas,whenadopted&carriedout,leadtoharm&tosuffering’—thenyoushouldabandonthem.…Whenyouknowforyourselvesthat,‘Thesedhammasareskillful;thesedhammasareblameless;thesedhammasarepraisedbythewise;thesedhammas,whenadopted&carriedout,leadtowelfare&tohappiness’—thenyoushouldenter&remaininthem.”–AN3:65

Becausethispassageiscontainedinareligiousscripture,thestatementsattractingthemostattentionhavebeenthoserejectingtheauthorityofreligiousteachers,legends,traditions,andscripture;alongwiththoseinsistingontheimportanceofknowingforoneself.Theseremarkablyanti-dogmaticstatements—sometimestermedtheBuddha’sCharterofFreeInquiry—havetendedtodivertattentionfromtheseverestricturesthatthepassageplacesonwhat“knowingforoneself”entails.Inquestioningtheauthorityofreports,itdismissesthebasicmaterialonwhichthehistoricalmethodisbased.Inquestioningtheauthorityofinferenceandprobability,itdismissessomeofthemethod’sbasictechniques.Inquestioningtheauthorityoflogicalconjecture,analogies,andagreementthroughponderingviews,itdismissesthemethodsoffree-thinkingrationalismingeneral.

ThisleavesonlytwomethodsforascertainingtheDhamma,bothofthemrelatedtothequestionraisedinthispassageandcentraltootherteachingsintheCanon:Whatisskillful,whatisunskillful?Indevelopinganyskill,youmust(1)payattentiontotheresultsofyourownactions;and(2)listentothosewhohavealreadymasteredtheskill.Similarly,inascertainingtheDhamma,youmust(1)examinetheresultsthatcomefromputtingaparticularteachingintopractice;and(2)checkthoseresultsagainsttheopinionsofthewise.

TwoaspectsoftheDhamma,however,makeitaskillapart.ThefirstisreflectedinthefactthatthewordDhammameansnotonlyteaching,butalsoqualityofthemind.Thustheabovepassagecouldalsobetranslated:

“Whenyouknowforyourselvesthat,‘Thesequalitiesareunskillful;thesequalitiesareblameworthy;thesequalitiesarecriticizedbythewise;thesequalities,whenadopted&carriedout,leadtoharm&tosuffering’—thenyoushouldabandonthem.…Whenyouknowforyourselvesthat,‘Thesequalitiesareskillful;thesequalitiesareblameless;thesequalitiesarepraisedbythewise;thesequalities,whenadopted&

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carriedout,leadtowelfare&tohappiness’—thenyoushouldenter&remaininthem.”

Infact,thiswouldappeartobeamoreaccuratetranslation,asthediscussionfollowingthispassagefocusesontheresultsofactingonqualitiesofthemind:greed,aversion,anddelusionintheunskillfulset;andlackofgreed,lackofaversion,andlackofdelusionintheskillfulone.ThispointstothefactthatDhammapracticeisprimarilyaskillofthemind.

ThesecondaspectthatsetstheDhammaapartasaskillisitsgoal:nothinglessthanthetotalendingofsuffering.

WhilethissecondaspectoftheDhammamakesitanattractiveskilltomaster,thefirstaspectpresentsdifficultiesindeterminingwhohasmasteredtheskillandisthusqualifiedtospeakaboutitwithauthority.Afterall,wecan’tlookintothemindsofotherstoseewhatqualitiesarethereandwhattheinternalresultsofthepracticeare.Atbest,wecandetecthintsofthesethingsintheiractions,butnothingmore.Thus,ifwelooktoothersforthelastwordontheDhamma,wewillalwaysbeinapositionofuncertainty.TheonlywaytoovercomeuncertaintyistopracticetheDhammatoseeifitbringsaboutanendtosufferingwithinourownminds.

Traditionally,thetextsstatethatuncertaintyabouttheDhammaendsonlywiththeattainmentofstream-entry,thefirstofthefourlevelsofawakening.Eventhoughapersonwhohasreachedthislevelofawakeningisnottotallyfreefromsuffering,he/shehasseenenoughoftheendofsufferingtoknowwithoutadoubtthatthatiswherethepracticeoftheDhammaleads.Soitisnotsurprisingthatthefourfactorsthesuttasidentifyasbringingaboutstream-entryarealsothefourmethodstheyrecommendforascertainingwhethertheythemselvesareatrulyauthoritativeandauthenticguidetotheendofsuffering.

Thosefactors,listedinSN55:5,are:

associationwithpeopleofintegrity,listeningtothetrueDhamma,appropriateattention,andpracticeinaccordancewiththeDhamma.

Passagesfromthesuttasdealingwitheachofthesefactorshelpshowhowthetwosourcesofskill—thecounselofthewiseandthelessonslearnedbyobservingtheresultsofyourownactions—canbeproperlybalancedand

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integratedsoastoascertainwhatthetrueDhammais.AndbecauselisteningtothetrueDhammanowincludesreadingthetrueDhamma,aknowledgeofthesefactorsandtheirinterrelationshipsgivesguidanceinhowtoreadthesuttascollectedinthesevolumes.Inparticular,thesefactorsshowhowthesuttasthemselvessaytheyshouldberead,andwhatotheractionsprovidetheskillfulcontextforgettingthemostbenefitfromreadingthem.

Asyouexploretheexplanationsofthesefactors,youfindthattheirpresentationasashortlistisdeceptivelysimple,inasmuchaseachfactorcontainselementsoftheotherfactorsaswell.Forinstance,associatingwithpeopleofintegrityisofgreathelpinpracticingtheDhamma,butforapersontorecognizepeopleofgenuineintegrityrequiresthatheorshehavesomeexperienceinpracticingtheDhamma.Thus,althoughtheformofthelistsuggestsasimplelinearprogression,theindividualfactorsofthelistareinter-relatedincomplexways.WhatthismeansinpracticeisthattheprocessofascertainingtheDhammaisacomplexone,requiringsensitivityanddiscernmentinbalancingandintegratingthefactorsinanappropriateway.

Associationwithpeopleofintegrity.BecausetheDhammaconsistsprimarilyofqualitiesofthemind,anywrittenaccountoftheDhammaisonlyapaleshadowoftherealthing.Thus,togainasenseoftheDhamma’sfulldimensions,youneedtofindpeoplewhoembodytheDhammaintheirthoughts,words,anddeeds,andassociatewiththeminawaythatenablesyoutoabsorbasmuchofthatembodiedDhammaaspossible.Thepassagesexplainingthisfactorthusofferadviceintwoareas:howtorecognizepeopleofintegrityandhowbesttoassociatewiththemonceyouhavefoundthem.

Theimmediatesignofintegrityisgratitude.

“Apersonofintegrityisgrateful&acknowledgesthehelpgiventohim.Thisgratitude,thisacknowledgmentissecondnatureamongadmirablepeople.Itisentirelyonthelevelofpeopleofintegrity.”–AN2:31

Gratitudeisanecessarysignofintegrityinthatpeoplewhodon’trecognizeandvaluethegoodnessandintegrityinothersareunlikelytomaketheefforttodevelopintegritywithinthemselves.Onitsown,though,gratitudedoesnotconstituteintegrity.Theessenceofintegrityliesinthreequalities:truth,harmlessness,anddiscernment.

“Thereisthecasewhereamonklivesindependenceonacertainvillage

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ortown.Thenahouseholderorhouseholder’ssongoestohimandobserveshimwithregardtothreequalities—qualitiesbasedongreed,qualitiesbasedonaversion,qualitiesbasedondelusion:‘Arethereinthisvenerableoneanysuchqualitiesbasedongreed…aversion…delusionthat,withhismindovercomebythesequalities,hemightsay,“Iknow,”whilenotknowing,orsay,“Isee,”whilenotseeing;orthathemighturgeanothertoactinawaythatwasforhis/herlong-termharm&pain?’Asheobserveshim,hecomestoknow,‘Thereareinthisvenerableonenosuchqualitiesbasedongreed…aversion…delusion.…Hisbodilybehavior&verbalbehaviorarethoseofonenotgreedy…notaversive…notdeluded.AndtheDhammaheteachesisdeep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.”–MN95

Asthispassageshows,knowledgeofaperson’struthfulnessrequiresthatyoubesoobservantofhis/herbehaviorthatyoucanconfidentlyinferthequalityofhis/hermind.Thislevelofconfidence,inturn,requiresthatyounotonlybeobservant,butalsodiscerningandwillingtotaketime,forasanotherpassagepointsout,theappearanceofspiritualintegrityiseasytofake.

ThenKingPasenadiKosalawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Thensevencoiled-hairascetics,sevenJainascetics,sevennakedascetics,sevenone-clothascetics,&sevenwanderers—theirnailsgrownlong,theirbody-hairgrownlong—walkedpastnotfarfromtheBlessedOne.…Onseeingthem,KingPasenadiarrangedhisupperrobeoveroneshoulder,kneltdownwithhisrightkneeontheground,salutedtheasceticswithhishandsbeforehisheart,andannouncedhisnametothemthreetimes:“Iamtheking,venerablesirs,PasenadiKosala.Iamtheking,venerablesirs,PasenadiKosala.Iamtheking,venerablesirs,PasenadiKosala.”Thennotlongaftertheasceticshadpassed,hereturnedtotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne,“Ofthoseintheworldwhoarearahantsoronthepathtoarahantship,aretheseamongthem?”“Yourmajesty,asalaymanenjoyingsensualpleasures;livingcrowdedwithwives&children;usingKāsifabricsandsandalwood;wearinggarlands,scents,&creams;handlinggold&silver,itishardforyoutoknowwhetherthesearearahantsoronthepathtoarahantship.

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[1]“It’sthroughlivingtogetherthataperson’svirtuemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.

[2]“It’sthroughtradingwithapersonthathispuritymaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.

[3]“It’sthroughadversitythataperson’sendurancemaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.

[4]“It’sthroughdiscussionthataperson’sdiscernmentmaybeknown,andthenonlyafteralongperiod,notashortperiod;byonewhoisattentive,notbyonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnotdiscerning.”“Howamazing,lord!Howastounding!HowwellthatwasputbytheBlessedOne!…Thesemen,lord,aremyspies,myscouts,returningaftergoingoutthroughthecountryside.Theygooutfirst,andthenIgo.Now,whentheyhavescrubbedoffthedirt&mud,arewell-bathed&well-perfumed,havetrimmedtheirhair&beards,andhaveputonwhiteclothes,theywillgoaboutendowedandprovidedwiththefivestringsofsensuality.”–Ud6:2

AN4:192expandsonthesepointsandindicatesthattheabilitytorecognizeapersonofintegrityrequiresyoutohaveastrongsenseofintegrityyourself.Infact,MN110insiststhatyoumustbeapersonofintegrityinyouractions,views,andfriendshipsifyouaretorecognizeintegrityinanother.

ListeningtotheTrueDhamma.Onceyouhavedeterminedtothebestofyourabilitythatcertainpeopleembodyintegrity,thesuttasadviselisteningtotheirDhamma,bothtolearnaboutthem—tofurthertesttheirintegrity—andtolearnfromthem,togainasenseofwhattheDhammamightbe.Andagain,thesuttasrecommendbothhowtolistentotheDhammaandhowtorecognizetrueDhammawhenyouhearit.

MN95recommendsthatyouspendtimenearpeopleofintegrity,developa

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senseofrespectforthem,andpaycloseattentiontotheirDhamma.SN6:2andAN8:2explainthepurposeforrespecthere:it’saprerequisite

forlearning.Neitherpassageelaboratesonthispoint,butitstruthisfairlyobvious.Youfinditeasiertolearnfromsomeoneyourespectthanfromsomeoneyoudon’t.Respectiswhatopensyourmindandloosensyourpreconceivedopinionstomakeroomfornewknowledgeandskills.ThisisespeciallyimportantinmasteringtheskillsoftheDhamma,fortheyinvolveovercomingyourattachmenttoviewsandconceit.Atthesametime,apersonwithavaluableteachingtoofferwillfeelmoreinclinedtoteachittosomeonewhoshowsrespectthantosomeonewhodoesn’t.

However,respectdoesnotnecessarilymeangivingyourfullapprovaltotheteaching.Afterall,partofthepurposeinlisteningtotheDhammaistotestwhetherthepersonteachingtheDhammahasintegrityinhis/herviews.Fullapprovalcancomeonlywhenyouhaveputtheteachinginpracticeandtasteditsresults.ThisiswhytheVinaya,themonasticdiscipline,neverrequiresthatastudenttakevowsofobediencetoateacher.Hererespectmeans,inthewordsofSn2:9,alackofstubbornness.Or,inthewordsofAN6:88,“thepatiencetocomplywiththeteaching”:thewillingnesstolistenwithanopenmindandtotakethetimeandeffortneededtogiveanyteachingsthatseemreasonableaserioustry.

ThereasonabilityoftheteachingcanbegaugedbythecentralprincipleinviewsofintegrityasexplainedaboveinMN110.Thatprincipleisconvictioninkamma,theefficacyofhumanaction:thatpeopleareresponsiblefortheiractions,thattheirintentionsdeterminethequality—theskillfulnessorunskillfulness—oftheiractions,thatactionsgiveresults,andthatthequalityoftheactiondeterminesthequalityoftheresult.Apersonwhodoesnotbelieveintheseprinciplescannotbetrusted.

Becausethedistinctionbetweenskillfulnessandunskillfulnessiscentraltotheprincipleofkamma—andalsototheprojectofputtinganendtosufferingandstress—MN135recommendsapproachingpotentialteachersandaskingthem:

“Whatisskillful?Whatisunskillful?Whatisblameworthy?Whatisblameless?Whatshouldbecultivated?Whatshouldnotbecultivated?What,havingbeendonebyme,willbeformylong-termharm&suffering?Orwhat,havingbeendonebyme,willbeformylong-termwelfare&happiness?”

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Thetextsgiveafewexamplesofwhatmightbecalledthelowestcommondenominatorforjudgingwhetheranswerstothisquestionembodyintegrity.Inessence,theseteachingsconstitute“whatworks”ineliminatingblatantlevelsofsufferingandstressinone’slife.

“Nowwhatisunskillful?Takinglifeisunskillful,takingwhatisnotgiven…sexualmisconduct…lying…abusivespeech…divisivetale-bearing…idlechatterisunskillful.Covetousness…illwill…wrongviewsareunskillful.Thesethingsaretermedunskillful.

“Andwhataretherootsofunskillfulthings?Greedisarootofunskillfulthings,aversionisarootofunskillfulthings,delusionisarootofunskillfulthings.Thesearetermedtherootsofunskillfulthings.

“Andwhatisskillful?Abstainingfromtakinglifeisskillful,abstainingfromtakingwhatisnotgiven…fromsexualmisconduct…fromlying…fromabusivespeech…fromdivisivetale-bearing…abstainingfromidlechatterisskillful.Lackofcovetousness…lackofillwill…rightviewsareskillful.Thesethingsaretermedskillful.

“Andwhataretherootsofskillfulthings?Lackofgreedisarootofskillfulthings,lackofaversionisarootofskillfulthings,lackofdelusionisarootofskillfulthings.Thesearetermedtherootsofskillfulthings.”–MN9

“Thesethreethingshavebeenpromulgatedbywisepeople,bypeoplewhoaretrulygood.Whichthree?Generosity…going-forth[fromthehomelife]…&servicetoone’smother&father.Thesethreethingshavebeenpromulgatedbywisepeople,bypeoplewhoaretrulygood.”–AN3:45

However,thetrueDhammahasadimensiongoingfarbeyondthelowestcommondenominator.TorepeatthewordsofMN95,itis“deep,hardtosee,hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,to-be-experiencedbythewise.”Theprincipleofskillfulness—ofcauseandeffectthatcanbetestedinyourownactions—stillappliesinthisdimension,butthestandardsfor“whatworks”onthislevelarecorrespondinglysubtlerandmorerefined.Twofamouspassagesindicatewhatthesestandardsare.

“Gotamī,thedhammasofwhichyoumayknow,‘Thesedhammaslead—

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topassion,nottodispassion;tobeingfettered,nottobeingunfettered;toaccumulating,nottoshedding;toself-aggrandizement,nottomodesty;todiscontent,nottocontentment;toentanglement,nottoseclusion;tolaziness,nottoarousedpersistence;tobeingburdensome,nottobeingunburdensome’:

Youmaycategoricallyhold,‘ThisisnottheDhamma,thisisnottheVinaya,thisisnottheTeacher’sinstruction.’“Asforthedhammasofwhichyoumayknow,‘Thesedhammaslead—

todispassion,nottopassion;tobeingunfettered,nottobeingfettered;toshedding,nottoaccumulating;tomodesty,nottoself-aggrandizement;tocontentment,nottodiscontent;toseclusion,nottoentanglement;toarousedpersistence,nottolaziness;tobeingunburdensome,nottobeingburdensome’:

Youmaycategoricallyhold,‘ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’”–AN8:53

“Upāli,thedhammasofwhichyoumayknow,‘Thesedhammasdonotleadtoutterdisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,nortounbinding’:Youmaycategoricallyhold,‘ThisisnottheDhamma,thisisnottheVinaya,thisisnottheTeacher’sinstruction.’“Asforthedhammasofwhichyoumayknow,‘Thesedhammasleadtoutterdisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,tounbinding’:Youmaycategoricallyhold,‘ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’”–AN7:80

AN8:30expandsonsomeoftheprinciplesinthefirstofthesetwopassages.Butherewewillfocusonthepointswherethesetwopassagesintersect—intherequirementthattheDhammaleadtodispassionandtobeingunfettered—forthestandardtestforagenuineexperienceofawakeningisthat

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itarisesfromdispassionandcutsthefettersofthemind.

“Therearethesetenfetters.Whichten?Fivelowerfetters&fivehigherfetters.Andwhicharethefivelowerfetters?Self-identificationviews,uncertainty,graspingathabits&practices,sensualdesire,andillwill.Thesearethefivelowerfetters.Andwhicharethefivehigherfetters?Passionforform,passionforwhatisformless,conceit,restlessness,andignorance.Thesearethefivehigherfetters.”–AN10:13

AsMN118explains,stream-entrycutsthefirstthreefetters;once-returning,thesecondlevelofawakening,weakenspassion,aversion,anddelusion;non-returning,thethirdlevel,cutsthefettersofsensualdesireandillwill;andarahantship,thefinallevelofawakening,cutstheremainingfive.

Ultimately,ofcourse,theonlyproofforwhetherateachingleadsinthisdirectioncomeswhen,havingputtheteachingintopractice,youactuallybegintocutthesefettersfromthemind.Butasapreliminaryexercise,youcancontemplateateachingtomakesenseofitandtoseeiftherearegoodreasonsforbelievingthatitwillleadintherightdirection.

“HearingtheDhamma,oneremembersit.Rememberingit,onepenetratesthemeaningofthosedhammas.Penetratingthemeaning,onecomestoanagreementthroughponderingthosedhammas.Therebeinganagreementthroughponderingthosedhammas,desirearises.Withthearisingofdesire,onebecomeswilling.Willing,hecontemplates[lit:‘weighs,’‘compares’].”–MN95

Theprocessofpondering,weighing,andcomparingtheteachingsisbasedonadoptingtherightattitudeandaskingtherightquestionsaboutthem.AsAN2:25pointsout,someoftheteachingsaremeanttohavetheirmeaninginferred,whereasothersarenot,andtomisapprehendwhichofthesetwoclassesaparticularteachingbelongstoisaseriousmistake.Thisiswherethenextfactorforstream-entryplaysarole.

Appropriateattention.MN2drawsthelinebetweenappropriateandinappropriateattentiononthebasisofthequestionsyouchoosetopursueincontemplatingtheDhamma.

“Thereisthecasewhereanuninstructed,run-of-the-millperson…doesn’tdiscernwhatideasarefitforattention,orwhatideasareunfit

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forattention.…Thisishowheattendsinappropriately:‘WasIinthepast?WasInotinthepast?WhatwasIinthepast?HowwasIinthepast?Havingbeenwhat,whatwasIinthepast?ShallIbeinthefuture?ShallInotbeinthefuture?WhatshallIbeinthefuture?HowshallIbeinthefuture?Havingbeenwhat,whatshallIbeinthefuture?’Orelseheisinwardlyperplexedabouttheimmediatepresent:‘AmI?AmInot?WhatamI?HowamI?Wherehasthisbeingcomefrom?Whereisitbound?’“Asheattendsinappropriatelyinthisway,oneofsixkindsofviewarisesinhim:TheviewIhaveaselfarisesinhimastrue&established,ortheviewIhavenoself…ortheviewItispreciselybymeansofselfthatIperceiveself…ortheviewItispreciselybymeansofselfthatIperceivenot-self…ortheviewItispreciselybymeansofnot-selfthatIperceiveselfarisesinhimastrue&established,orelsehehasaviewlikethis:Thisveryselfofmine—theknowerthatissensitivehere&theretotheripeningofgood&badactions—istheselfofminethatisconstant,everlasting,eternal,notsubjecttochange,andwillendureaslongaseternity.Thisiscalledathicketofviews,awildernessofviews,acontortionofviews,awrithingofviews,afetterofviews.Boundbyafetterofviews,theuninstructedrun-of-the-millpersonisnotfreedfrombirth,aging,&death,fromsorrow,lamentation,pain,distress,&despair.Heisnotfreed,Itellyou,fromstress.

“Thewell-instructeddiscipleofthenobleones…discernswhatideasarefitforattention,andwhatideasareunfitforattention.…Heattendsappropriately,Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.Asheattendsappropriatelyinthisway,threefettersareabandonedinhim:self-identificationviews,uncertainty,andgraspingathabits&practices.”–MN2

SomeofthemostuselesscontroversiesinthehistoryofBuddhistthoughthavecomefromignoringthisteachingonwhatisandisnotanappropriateobjectforattention.Buddhistshavedebatedfruitlesslyforcenturies,andcontinuetodebatetoday,onhowtodefineaperson’sidentity—theanswertothequestion,“WhatamI?”—orwhetherapersondoesordoesnothaveaself—theanswertothequestions,“AmI?AmInot?”Thefruitlessnessofthese

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argumentshasprovenrepeatedlythepointmadebythispassage:thatanyanswertothesequestionsleadstoentanglementinthefettersthattheDhammaismeanttocutaway.

Toavoidthesecontroversies,thepassagerecommendsfocusingonfourtruthsthatconstitutetheappropriateobjectforattention—stress,itsorigination,itscessation,andthewayleadingtoitscessation.Thesetruthsaredirectlyrelatedtothequestionofskillfulness,whichdividesrealityintotwosetsofvariables:causeandeffect,skillfulandunskillful.Theoriginationofstressisanunskillfulcause,andstressitsresult.Thewayleadingtothecessationofstressisaskillfulcause,andthecessationofstressitsresult.Tolookatexperienceintermsofthesefourtruthsistoattendappropriatelyinawaythatcanhelpcutthefettersunderlyingunskillfulnessinthemind.

Appropriateattention,however,doesn’tstopwithjustlooking.Italsocarriesanimperativeoflookinginawaythatfallsinlinewiththedutiesappropriateforeachofthetruths,asstatedinSN56:11:Stressistobecomprehended,itsoriginationabandoned,itscessationrealized,andthepathtoitscessationdeveloped.

Forinstance,SN56:11definesthetruthofstressasthefiveclinging-aggregates.SN22:23definescomprehensionasknowledgethatendspassion,aversion,anddelusionwithregardtotheclinging.AsSN22:112shows,this,too,isafunctionofappropriateattention.

“Avirtuousmonkshouldattendinanappropriatewaytothefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Whichfive?Theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,theconsciousnessclinging-aggregate.Avirtuousmonkshouldattendinanappropriatewaytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Foritispossiblethatavirtuousmonk,attendinginanappropriatewaytothesefiveclinging-aggregatesasinconstant…not-self,wouldrealizethefruitofstream-entry.”

Similarly,SN46:51notesthatappropriateattentioninvolveslookingatqualitiesthatfosterthefactorsforawakeninginawaythathelpstodevelopthem,andlookingatthequalitiesthatcounteractthehindrancesinawaythathelpstostarvethehindrances.Inthisway,appropriateattentionisatoolin

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developingthepathandabandoningtheoriginationofstress.

Thefactorsforawakening:“Now,whatisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulnessasafactorforawakeningonceithasarisen?Therearequalitiesthatactasafootholdformindfulnessasafactorforawakening[well-purifiedvirtue&viewsmadestraight].Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulnessasafactorforawakeningonceithasarisen.

“Andwhatisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen?Therearequalitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen?Therearequalitiesthatactasafootholdforraptureasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen.“Andwhatisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen?Thereisphysicalcalm&thereismentalcalm.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen.

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“Andwhatisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen?Therearethemesforcalm,themesfornon-distraction[thesearethefourestablishingsofmindfulness—seeMN44].Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen?Therearequalitiesthatactasafootholdforequanimityasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimityasafactorforawakeningonceithasarisen.

Thehindrances.“Now,whatislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen?Thereisthethemeofunattractiveness.Tofosterappropriateattentiontoit:Thisislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen?Thereisawareness-release[throughgoodwill,compassion,empatheticjoy,orequanimity].Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen?Thereisstillnessofawareness.Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisen

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restlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen?Therearequalitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen.”

ThusappropriateattentionprovidesaframeworkforlookingattheDhammanotonlyasitispresentedinateaching,butalsoasitpresentsitselfdirectly—asdhammas—asexperiencesencounteredbythemind.Andtheframeworkdoesn’tstopwiththeactoflooking:Thewayyoulookisactuallyatypeofkammathat,whendoneappropriately,shapesthoseexperiencesinawaythatpromotesthegoalofthepractice.Inthiswayappropriateattentionshadesintothefourthfactorforstream-entry.

PracticeinaccordancewiththeDhamma.OnceyouhavegainedasenseoftheDhammaandthedutiesitentailsthroughappropriateattention,theremainingstepistopracticeinaccordancewiththeDhammasoastobringthosedutiestocompletion.Thesuttasdefinethisstepasfollows:

“Ifamonkpracticesforthesakeofdisenchantment,dispassion,&cessationwithregardtoaging-&-death…birth…becoming…clinging/sustenance…craving…feeling…contact…thesixsensemedia…name-&-form…consciousness…fabrications…ignorance,hedeservestobecalledamonkwhopracticestheDhammainaccordancewiththeDhamma.”–SN12:67

“ForamonkpracticingtheDhammainaccordancewiththeDhamma,whataccordswiththeDhammaisthis:thathekeepcultivatingdisenchantmentwithregardtoform,thathekeepcultivatingdisenchantmentwithregardtofeeling,thathekeepcultivatingdisenchantmentwithregardtoperception,thathekeepcultivatingdisenchantmentwithregardtofabrications,thathekeepcultivatingdisenchantmentwithregardtoconsciousness.”–SN22:39

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SN22:40–41addthatthisistobedonebyremainingfocusedonstress,inconstancy,andnot-selfwithregardtothefiveaggregates.

Aswiththefirsttwofactorsforstream-entry,theabilitytodevelopdispassionforthingsthatordinarilyincitepassionrequiresatwofoldpractice:adaptingyouractionstofollowinlinewiththeDhamma(ratherthantryingtoadapttheDhammatofollowyourownpreferences),andrefiningyourunderstandingoftheDhammaasitistestedinexperience.

MN61offersexplicitinstructionsonhowthisistobedone.

“Whatdoyouthink,Rāhula:Whatisamirrorfor?”“Forreflection,sir.”“Inthesameway,Rāhula,bodilyactions,verbalactions,&mentalactionsaretobedonewithrepeatedreflection.

“Wheneveryouwanttoperformabodilyaction,youshouldreflectonit:‘ThisbodilyactionIwanttoperform—woulditleadtoself-affliction,totheafflictionofothers,ortoboth?Isitanunskillfulbodilyaction,withpainfulconsequences,painfulresults?’If,onreflection,youknowthatitwouldleadtoself-affliction,totheafflictionofothers,ortoboth;itwouldbeanunskillfulbodilyactionwithpainfulconsequences,painfulresults,thenanybodilyactionofthatsortisabsolutelyunfitforyoutodo.Butifonreflectionyouknowthatitwouldnotcauseaffliction…itwouldbeaskillfulbodilyactionwithhappyconsequences,happyresults,thenanybodilyactofthatsortisfitforyoutodo.

“Whileyouareperformingabodilyaction,youshouldreflectonit:‘ThisbodilyactionIamdoing—isitleadingtoself-affliction,totheafflictionofothers,ortoboth?Isitanunskillfulbodilyaction,withpainfulconsequences,painfulresults?’If,onreflection,youknowthatitisleadingtoself-affliction,toafflictionofothers,orboth…youshouldgiveitup.Butifonreflectionyouknowthatitisnot…youmaycontinuewithit.

“Havingperformedabodilyaction,youshouldreflectonit…If,onreflection,youknowthatitledtoself-affliction,totheafflictionofothers,ortoboth;itwasanunskillfulbodilyactionwithpainfulconsequences,painfulresults,thenyoushouldconfessit,revealit,layitopentotheTeacherortoaknowledgeablecompanionintheholylife.Havingconfessedit…youshouldexerciserestraintinthefuture.Butif

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onreflectionyouknowthatitdidnotleadtoaffliction…itwasaskillfulbodilyactionwithhappyconsequences,happyresults,thenyoushouldstaymentallyrefreshed&joyful,trainingday&nightinskillfulqualities.

[Similarlyforverbalactionsandmentalactions,althoughthefinalparagraphconcerningmentalactionssays:]

“Havingperformedamentalaction,youshouldreflectonit.…If,onreflection,youknowthatitledtoself-affliction,totheafflictionofothers,ortoboth;itwasanunskillfulmentalactionwithpainfulconsequences,painfulresults,thenyoushouldfeeldistressed,ashamed,&disgustedwithit.Feelingdistressed…youshouldexerciserestraintinthefuture.Butifonreflectionyouknowthatitdidnotleadtoaffliction…itwasaskillfulmentalactionwithhappyconsequences,happyresults,thenyoushouldstaymentallyrefreshed&joyful,trainingday&nightinskillfulqualities.”–MN61

Theprocessofself-examinationrecommendedinthispassageincludestheprinciplesdiscussedunderthefirstthreefactorsforstream-entry.Youpayappropriateattentiontoyourownintentionsandactions,andtotheirresults,toseewhethertheyqualifyasskillfulorunskillful.Ifyounoticethatanyofyourbodilyorverbalactionshaveledtoharmfulresults,youapproachapersonofintegrityandlistentohis/heradvice.InthiswayyoucombinethetwoprinciplesthatIti16&17recommendasthemosthelpfulinternalandexternalprinciplesforawakening:appropriateattentionandfriendshipwithadmirablepeople.It’snocoincidencethatthesearepreciselythetwoprinciplesrecommendedinthediscoursetotheKālāmas.

Self-examinationofthissort,however,sharesyetanotherfeaturewiththefirstfactorforstream-entry:theneedforintegrity.Justasyourintegrityisaprerequisiteforyourabilitytodetectintegrityinothers,sotooitisaprerequisiteforyourabilitytogaugethetruenatureofyourintentionsandtheresultsofyouractions.Thesearecommonlythetwoareasofexperiencewherepeopleareleasthonestwiththemselves.Yet,foryourpracticetoaccordwiththeDhamma,youmustresistanyhabitualtendencytobelessthantotallyscrupulousaboutthem.Thisiswhy,asaprefacetotheaboveadvice,thesuttashowstheBuddhalecturingontheimportanceoftruthfulnessasthemostessentialqualityforapersononthepath.

AlthoughRāhulareportedlyreceivedtheaboveadvicewhenhewasachild,

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MN19maintainsthattheprinciplesitcontainscanleadallthewaytofullawakening.Thismeans,ofcourse,thattheycanleadtothefirstlevelofawakening,whichisstream-entry.

Stream-entryisoftencalledthearisingoftheDhammaeye.Whatstream-enterersseewiththisDhammaeyeisalwaysexpressedinthesameterms:

ThenVen.AssajigavethisexpositionofDhammatoSāriputtathewanderer:

“Whateverphenomenaarisefromacause:theircause

&theircessation.SuchistheteachingoftheTathāgata,

theGreatContemplative.”

ThentoSāriputtathewanderer,asheheardthisexpositionofDhamma,therearosethedustless,stainlessDhammaeye:“Whateverissubjecttooriginationisallsubjecttocessation.”–MvI.23.5

Asubsequentpassageshowsthattheconcept“allthatissubjecttoorigination”occursinconjunctionwithaglimpseofwhatstandsinoppositionto“allthatissubjecttoorigination”—inotherwords,theunfabricated:deathlessness.

[Immediatelyafterattainingthestream]SāriputtathewandererwenttoMoggallānathewanderer.Moggallānathewanderersawhimcomingfromafarand,onseeinghim,said,“Brightareyourfaculties,myfriend;pure&clearyourcomplexion.CoulditbethatyouhaveattainedtheDeathless?”“Yes,myfriend,Ihave.”–MvI.23.5

ThesuttasdescribetheexperienceoftheDeathlessinonlythesketchiestterms.Whatlittledescriptionthereis,isintendedtoshowthattheDeathlessliesbeyondmostlinguisticcategories.However,thereareafewindicatorstoshowwhattheDeathlessisnot.

Tobeginwith,itcannotbedescribedasastateofeitherexistencenornon-existence.

Ven.MahāKoṭṭhita:“Withtheremainderlessfading&cessationofthe

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sixspheresofcontact[vision,hearing,smell,taste,touch,&intellection]isitthecasethatthereisanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“Withtheremainderlessfading&cessationofthesixspheresofcontact,isitthecasethatthereisnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“…isitthecasethattherebothis&isnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“…isitthecasethatthereneitherisnorisnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“Beingasked…ifthereisanythingelse,yousay,‘Don’tsaythat,myfriend.’Beingasked…ifthereisnotanythingelse…iftherebothis&isnotanythingelse…ifthereneitherisnorisnotanythingelse,yousay,‘Don’tsaythat,myfriend.’Now,howisthemeaningofthisstatementtobeunderstood?”Ven.Sāriputta:“Saying‘…isitthecasethatthereisanythingelse…isitthecasethatthereisnotanythingelse…isitthecasethattherebothis&isnotanythingelse…isitthecasethatthereneitherisnorisnotanythingelse,’oneisobjectifyingnon-objectification.Howeverfarthesixspheresofcontactgo,thatishowfarobjectificationgoes.Howeverfarobjectificationgoes,thatishowfarthesixspheresofcontactgo.Withtheremainderlessfading&cessationofthesixspheresofcontact,therecomestobethecessation,theallayingofobjectification.”–AN4:173

Second,thedimensionoftheDeathlessisnotdevoidofawareness,althoughtheawarenesshere—becauseitisunfabricated—liesapartfromtheconsciousnessincludedinthefiveaggregatesoffabricatedexperience.

“Monks,thatdimensionshouldbeexperiencedwheretheeye[vision]ceasesandtheperception[mentallabel]offormfades.Thatdimensionshouldbeexperiencedwheretheearceasesandtheperceptionofsoundfades…wherethenoseceasesandtheperceptionofaromafades…where

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thetongueceasesandtheperceptionofflavorfades…wherethebodyceasesandtheperceptionoftactilesensationfades…wheretheintellectceasesandtheperceptionofideafades:Thatdimensionshouldbeexperienced.”–SN35:114

“Havingdirectlyknowntheextentofdesignationandtheextentoftheobjectsofdesignation,theextentofexpressionandtheextentoftheobjectsofexpression,theextentofdescriptionandtheextentoftheobjectsofdescription,theextentofdiscernmentandtheextentoftheobjectsofdiscernment,theextenttowhichthecyclerevolves:Havingdirectlyknownthat,themonkisreleased.[Tosaythat,]‘“Themonkreleased,havingdirectlyknownthat,doesnotsee,doesnotknow”ishisopinion,’thatwouldbemistaken.”–DN15

Consciousnesswithoutsurface,withoutendluminousallaround:

Herewater,earth,fire,&windhavenofooting.Herelong&short,

coarse&fine,fair&foul,

name&formareallbroughttoanend.Withthecessationof[theaggregateof]consciousness,

eachisherebroughttoanend.–DN11

“Consciousnesswithoutsurface,withoutend,luminousallaround,isnotexperiencedthroughthesolidityofearth,theliquidityofwater,theradianceoffire,thewindinessofwind,thedivinityofdevas[andsoonthroughalistofthevariouslevelsofgodhoodandthento]theallnessoftheAll[i.e.,thesixsensespheres].”–MN49

“Evenso,Vaccha,anyform…feeling…perception…fabrication…consciousnessbywhichonedescribingtheTathāgatawoulddescribehim:ThattheTathāgatahasabandoned,itsrootdestroyed,madelikeapalymrastump,deprivedoftheconditionsofdevelopment,notdestinedforfuturearising.Freedfromtheclassificationofform…feeling…perception…fabrications…consciousness,Vaccha,theTathāgataisdeep,boundless,hardtofathom,likethesea.‘Reappears’doesn’tapply.‘Does

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notreappear’doesn’tapply.‘Bothdoes&doesnotreappear’doesn’tapply.‘Neitherreappearsnordoesnotreappear’doesn’tapply.”–MN72

“Freed,dissociated,&releasedfromtenthings,Bāhuna,theTathāgatadwellswithunrestrictedawareness.Whichten?Freed,dissociated,&releasedfromform,theTathāgatadwellswithunrestrictedawareness.Freed,dissociated,&releasedfromfeeling…Freed,dissociated,&releasedfromperception…Freed,dissociated,&releasedfromfabrications…Freed,dissociated,&releasedfromconsciousness…Freed,dissociated,&releasedfrombirth…Freed,dissociated,&releasedfromaging…Freed,dissociated,&releasedfromdeath…Freed,dissociated,&releasedfromstress…Freed,dissociated,&releasedfromdefilement,theTathāgatadwellswithunrestrictedawareness.

“Justasared,blue,orwhitelotusborninthewaterandgrowinginthewater,risesupabovethewaterandstandswithnowateradheringtoit,inthesamewaytheTathāgata—freed,dissociated,&releasedfromthesetenthings—dwellswithunrestrictedawareness.”–AN10:81

Thesearenotthewordsofapersonwhohasfoundreleaseinunconsciousness.

Finally,althoughtheDeathlessissometimescalledconsciousnesswithoutsurface,withoutend,itisnottobeconfusedwiththeformlessstageofconcentrationcalledthedimensionoftheinfinitudeofconsciousness.Oneofthemaindifferencesbetweenthetwoisthatthedimensionoftheinfinitudeofconsciousnessisfabricatedandwilled(seeMN140).Theelementofwill,though,canbeveryattenuatedwhileoneisinthatdimension,andonlythesubtlestdiscernmentcanferretitout.Onewayoftestingforitistoseeifthereisanysenseofidentificationwiththeknowing.Ifthereis,thenthereisstilltheconceitofI-makingandmy-makingappliedtothatstate.Anothertestistoseeifthereisanysensethattheknowingcontainsallthingsoristheirsource.Ifthereis,thenthereisstillfabricationinthatstateofmind,forwhentheDeathlessisfullycomprehended,thesenseofunrestrictedawarenessascontainingoractingasthesourceofotherthingsisseentobeanignorantconceit.

“Thereisthecase,monks,whereanuninstructedrun-of-the-millperson…perceivesunbindingasunbinding.Perceivingunbindingasunbinding,hesupposesthingsaboutunbinding,hesupposesthingsin

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unbinding,hesupposesthingscomingoutofunbinding,hesupposesunbindingas‘mine,’hedelightsinunbinding.Whyisthat?Becausehehasnotcomprehendedit,Itellyou.…“AmonkwhoisaWorthyOne,devoidofeffluents—whohasattainedcompletion,finishedthetask,laiddowntheburden,attainedthetruegoal,destroyedthefettersofbecoming,andisreleasedthroughrightknowledge…directlyknowsunbindingasunbinding.Directlyknowingunbindingasunbinding,hedoesn’tsupposethingsaboutunbinding,doesn’tsupposethingsinunbinding,doesn’tsupposethingscomingoutofunbinding,doesn’tsupposeunbindingas‘mine,’doesn’tdelightinunbinding.Whyisthat?Becausehehascomprehendedit,Itellyou.”–MN1

However,inlinewiththeinstructionstoGotamīandUpāli,thetruetestofanexperienceofstream-entryisnotinitsdescription,buttheresultsitproduces.Thetextsdescribetheseintwoways:fourfactorsthatcharacterizeapersonwhohasenteredthestream,andthreefettersthatstream-entryautomaticallycuts.

Thefourfactors,accordingtoAN10:92,are:verifiedconvictionintheBuddha,verifiedconvictionintheDhamma,verifiedconvictionintheSaṅgha,and“virtuesthatareappealingtothenobleones—untorn,unbroken,unspotted,unsplattered,liberating,praisedbythewise,ungrapsedat,leadingtoconcentration.”Thethreefettersare:self-identificationviews,uncertainty,andgraspingathabits&practices.

Thetwolistsfindcommongroundintheexperienceofthepathtostream-entry.Asthepath—thenobleeightfoldpath—yieldstothefruitofstream-entry,youseethatalthoughordinaryactioncanleadtopleasant,unpleasant,ormixedresultsontheleveloffabricatedexperience,thenobleeightfoldpathisaformofactionthatgoesbeyond,totheendofaction(seeAN4:237).ThisexperiencecutsthroughanydoubtoruncertaintyaboutthetruthoftheBuddha’sawakening,thusverifyingyourconvictionintheBuddha,Dhamma,andSaṅgha.Havingseentheresultsthatordinaryactionsdohaveonthefabricatedlevel,however,youwouldn’tdaretransgressthefiveprecepts,thehabitsthatembodythevirtuesappealingtothenobleones(seeAN8:39).Still,becausetheDeathlessistheendofaction,youdon’tgraspathabitsandpracticesasthegoalinandofthemselves.Andbecauseyouhaveseentheaggregatesofform,feeling,perception,fabrications,andconsciousnessfade

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awayintheexperienceoftheDeathless,youwouldneverconstructaviewofself-identificationaroundthem.

Thetextsdescribetheresultsofstream-entryinsomedetail:

ToUpālithehouseholder,ashewassittingrightthere,therearosethedustless,stainlessDhammaeye:“Whateverissubjecttooriginationisallsubjecttocessation.”Then—havingseentheDhamma,havingreachedtheDhamma,knowntheDhamma,plungedentirelyintotheDhamma,havingcrossedover&beyonddoubt,havinghadnomorequestioning—UpālithehouseholdergainedfearlessnessandbecameindependentofotherswithregardtotheTeacher’smessage.–MN56

“Andhowisoneafflictedinbodybutunafflictedinmind?Thereisthecasewhereawell-instructeddiscipleofthenobleones…doesn’tassumeformtobetheself,ortheselfaspossessingform,orformasintheself,ortheselfasinform.Heisn’tobsessedwiththeideathat‘Iamform’or‘Formismine.’Asheisn’tobsessedwiththeseideas,hisformchanges&alters,buthedoesn’tfallintosorrow,lamentation,pain,distress,ordespairoveritschange&alteration.

“Hedoesn’tassumefeeling…perception…fabricationstobetheself.…“Hedoesn’tassumeconsciousnesstobetheself,ortheselfaspossessingconsciousness,orconsciousnessasintheself,ortheselfasinconsciousness.Heisn’tobsessedwiththeideathat‘Iamconsciousness’or‘Consciousnessismine.’Asheisn’tobsessedwiththeseideas,hisconsciousnesschanges&alters,buthedoesn’tfallintosorrow,lamentation,pain,distress,ordespairoveritschange&alteration.

“This,householder,ishowoneisafflictedinbodybutunafflictedinmind.”–SN22:1

That,too,saytheskilled,isabindingknot:thatindependenceonwhichyouregardanotherasinferior.Soamonkshouldn’tbedependent

onwhat’sseen,heard,orsensed,oronhabits&practices;

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norshouldheconjureaviewintheworldinconnectionwithknowledgeorhabits&practices;

shouldn’ttakehimselftobe“equal”;

shouldn’tthinkhimselfinferiororsuperlative.…

Abrahmannotledbyhabitsorpractices,gonetothebeyond

—Such—doesn’tfallback.–Sn4:5

Althoughthetraditionallistsoftheresultsofstream-entryprovidestringentstandardsforjudgingone’sownattainment,thetexts—andlivingBuddhisttraditionstoday—recordmanyinstancesofpeoplewhohaveover-estimatedtheirattainment.Thuswhenyouhavewhatseemstobeanattainmentofthissort,youhavetoexamineitcarefullyandtestthemindtoseeifthethreefettersareactuallycut.Andbecausetheattainmentitselfiswhatprovesordisprovestheauthorityandauthenticityofthetexts,aswellastheintegrityofyourteachers,youareultimatelyleftwithonlyoneguaranteeofyourattainment:yourownintegrity,whichyouhopehasbeenadequatelydevelopedalongthepath.InkeepingwiththeprinciplethattheDhammaisultimatelyaqualityofthemindasembodiedintheentireperson,theonlywayyoucanultimatelygaugethetruthoftheDhammaisifyouasapersonaretrue.

Becausetheattainmentofstream-entrycanmakesuchanenormousdifferenceinyourlife,itiswortheveryounceofintegrityneededtoattainitandtoascertaintheattainment.

ThentheBlessedOne,pickingupalittlebitofdustwiththetipofhisfingernail,saidtothemonks,“Whatdoyouthink,monks?Whichisgreater:thelittlebitofdustIhavepickedupwiththetipofmyfingernail,orthegreatearth?”“Thegreatearthisfargreater,lord.ThelittlebitofdusttheBlessedOnehaspickedupwiththetipofhisfingernailisnexttonothing.It’snotahundredth,athousandth,aonehundred-thousandth…whencomparedwiththegreatearth.”

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“Inthesameway,monks,foradiscipleofthenobleoneswhoisconsummateinview,anindividualwhohasbrokenthrough[tostream-entry],thesuffering&stresstotallyended&extinguishedisfargreater.Thatwhichremainsinthestateofhavingatmostsevenremaininglifetimesisnexttonothing.It’snotahundredth,athousandth,aonehundred-thousandth,whencomparedwiththepreviousmassofsuffering.That’showgreatthebenefitisofbreakingthroughtotheDhamma,monks.That’showgreatthebenefitisofobtainingtheDhammaeye.”–SN13:1

Forapersonwhohasbeenrelievedofthismuchsuffering,thequestionofthehistoricalBuddhabecomesirrelevant.IfthegenuineDeathlessisnotthehistoricalBuddha’sattainment,it’swhatagenuineBuddhawouldhaveattained.TheDhammaleadingtothisattainmentcouldnothavecomefromanyoneelse.AsSN22:87quotestheBuddhaassaying,“OnewhoseestheDhammaseesme,”i.e.,theaspectoftheBuddhathatreallymatters,theaspectsignalingthattotalfreedom,thetotalendofsuffering,isanattainablegoal.

Soledominionovertheearth,goingtoheaven,lordshipoverallworlds:

thefruitofstream-entryexcelsthem.–Dhp178

Theseareaudaciousclaims,andtheyobviouslyrequireanapproachmoreaudaciousthanthehistoricalmethodtotestthem.Asthesuttasindicate,nothinglessthangenuineintegrityofcharacter,developedthroughcarefultrainingandpractice,willsuffice.Giventhat“dhamma”meansbothteachingandqualityofmind,itstandstoreasonthattruthofcharacterisneededtomeasurethetruthoftheteaching.Onlytruepeoplecanknowthetruthofthesuttas’claims.Thismayseemanexclusionaryorelitistthingtosay,butactuallyit’snot.Thesortofeducationneededtomasterthehistoricalmethodisn’topentoeveryone,butintegrityis—ifyouwanttodevelopit.Thesuttassaythatthebestthingsinlifeareavailabletothosewhoaretrue.Theonlyquestioniswhetheryou’retrueenoughtowanttoknowifthey’reright.

ANOTEONTHETRANSLATIONS

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ThetranslationscontainedinthesevolumesarebasedontheThaieditionofthePaliCanon,althoughIoccasionallymadeuseofvariantreadingsfoundinothereditions.

Peoplewhoarenotfamiliarwiththesuttasmayfindtheirstyledifficulttorelateto.ThePaliCanonwas,originally,anentirelyoraltradition.Asaresult,ittendstobeterseinsomeareasandrepetitiveinothers.I’vemadeanefforttocutasmanyoftherepetitionsaspossible,butI’llhavetoaskyourpatienceforthosethatremain.Thinkofthemastherefrainsinapieceofmusic.Also,whentheBuddhaisreferringtomonksdoingthisandthat,keepinmindthathisaudiencewasfrequentlycomposedentirelyofmonks.Thecommentariesstatethattheword“monk”includesanyone—maleorfemale,layorordained—whoisseriousaboutthepractice,andthismeaningshouldalwaysbekeptinmind.Iapologizeforthegenderbiasinthetranslations.AlthoughIhavetriedtofigureoutwaystominimizeit,Ifindmyselfstymiedbecauseitissothoroughlyembeddedinaliteratureoriginallyaddressedtomalemonastics.

Someofthesuttashavetheirownintroductions,andsomehaveexplanatorynotes,whichareplacedineachcaseattheendofthesutta.Thesenotesarebasedprimarilyonpassagesfoundinothersuttas,andoccasionallyonpassagesfromtheextensivecommentarialliteraturethathasformedaroundthesuttasoverthecenturies.Many,butnotall,Theravadinsregardthecommentariesasauthoritative,butthequestionsaskedandansweredbythecommentatorsoftenfallintothelistofquestionsthatMN2classifiesasinappropriateforattention.Twoexamplesarethequestionsofwhetherornotthereisaself;and,ifthereisnoself,whatconstitutesahumanbeing.Tomakethesuttasanswerthesequestionsislikedeformingaroundpegtofititintoasquarehole:Youmightgetsomethingtofillthesquare,butthewholepointofdesigningthepeginthefirstplacewastomakeitround.Thusamorereliablewayatgettingatthemeaningofanindividualpassageinthesuttasisfirsttoseewhatlightotherpassagesinthesamestratumofliterature,addressingthesamequestions,maythrowonit.Thecommentaries,intheareaswheretheyseemtoaccordwiththelineofinquiryinthesuttas,canthenbeconsultedassecondarysources.Thustheapproachtakenhere.

Theformatofthesuttas—asdialoguesanddiscoursesgivenatspecifictimesandplaces—helpstoemphasizeoneoftheiranalogiesfortheBuddha’steachings:asmedicineforspecificillnessesofthemind.Toseetheteachingsappliedtospecificsituationshelpsgivethemcontext,providingasenseofwhichmedicineisappropriateforwhichdisease.However,theweaknessof

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thisapproachisthatoverarchingprinciplesandinterrelationshipscansometimesgetlostintheparticulars.Toovercomethisshortcoming,manyofthesuttasherearecross-referencedtoothersuttasinthecollection.Irecommendthatyoufollowthesecross-referenceswhereveryoufindthemattheendofasuttathatholdsspecialinterestforyou,togetasenseofthelargerpatternsamongtheteachings.Thisinturnwillgiveyouabetterperspectiveonhowtoputtheteachingsofthesuttastobestuse,toseeiftheycanhelpcurethesufferingandstressafflictingyourownmind.

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TheDīghaNikāya,orLongCollection,isnamedafterthelengthnotofthecollection,butofitsindividualsuttas.Thereare34inall,manyofthemamongthemostpolishedliterarycompositionsinthePaliCanon.Thisanthologycontainscompletetranslationsofeightsuttas,andpartialtranslationsoftwo.

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TheFruitsoftheContemplativeLife

SāmaññaphalaSutta(DN2)

INTRODUCT ION

ThisdiscourseisoneofthemasterpiecesofthePaliCanon.Atheart,itisacomprehensiveportraitoftheBuddhistpathoftraining,illustratingeachstageofthetrainingwithvividsimiles.ThisportraitisplacedinjuxtapositiontotheBuddhistviewoftheteachingsofrivalphilosophicalteachersofthetime,showinghowtheBuddha—incontradistinctiontotheinflexible,party-lineapproachofhiscontemporaries—presentedhisteachinginawaythatwaspertinentandsensitivetotheneedsofhislisteners.ThislargerportraitoftheintellectuallandscapeofearlyBuddhistIndiaisthenpresentedinamovingnarrativeframe:thesadstoryofKingAjātasattu.

AjātasattuwasthesonofKingBimbisāraofMagadha,oneoftheBuddha’searliestfollowers.UrgedonbyDevadatta—theBuddha’scousin,whowishedtouseAjātasattu’ssupportinhisbidtotakeovertheBuddha’spositionasheadoftheSaṅgha—Ajātasattuarrangedforhisfather’sdeathsothathecouldsecurehisownpositiononthethrone.Asaresultofthisevildeed,hewasdestinednotonlytobekilledbyhisownson—Udayabhadda(mentionedinthediscourse)—butalsototakeimmediaterebirthinoneofthelowestregionsofhell.

Inthisdiscourse,AjātasattuvisitstheBuddhainhopesthatthelatterwillbringsomepeacetohismind.ThequestionheputstotheBuddhashowsthelimitedlevelofhisownunderstanding,sotheBuddhapatientlydescribesthestepsofthetraining,beginningataverybasiclevelandgraduallymovingup,asawayofraisingtheking’sspiritualhorizons.Attheendofthetalk,AjātasattutakesrefugeintheTripleGem.Althoughhisearlierdeedsweresoheavythatthisexpressionoffaithcouldhaveonlylimitedconsequencesintheimmediatepresent,theCommentaryassuresusthattheking’sstorywouldultimatelyhaveahappyending.AftertheBuddha’sdeath,hesponsoredtheFirstCouncil,atwhichacongressofarahantdisciplesproducedthefirststandardizedaccountofthe

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Buddha’steachings.Asaresultofthemeritcomingfromthisdeed,Ajātasattuisdestined—afterhisreleasefromhell—toattainawakeningasaPrivateBuddha.

* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingatRājagaha,inJīvakaKomārabhacca’smangogrove,withalargeSaṅghaofmonks—1,250monksinall.Nowatthattime—itbeingtheuposathaday,thefull-moonnightofthewater-lilyseason,thefourthmonthoftherains—KingAjātasattuofMagadha,thesonofQueenVidehā,wassittingontheroofterraceofhispalacesurroundedbyhisministers.Thenhefeltinspiredtoexclaim:“Howwonderfulisthismoonlitnight!Howbeautiful…Howlovely…Howinspiring…Howauspiciousisthismoonlitnight!Whatcontemplativeorbrahmanshouldwevisittonightwho,onbeingvisited,wouldmakeourmindclear&serene?”

Whenthiswassaid,oneoftheministerssaidtotheking:“Yourmajesty,thereisPūraṇaKassapa,theleaderofacommunity,theleaderofagroup,theteacherofagroup,honoredandfamous,esteemedasholybythemassofpeople.Heisaged,longgoneforth,advancedinyears,inthelastphaseoflife.Yourmajestyshouldvisithim.Perhaps,ifvisitedbyyou,hewouldmakeyourmindclear&serene.”

Whenthiswassaid,thekingremainedsilent.Thenanotherministersaidtotheking:“Yourmajesty,thereisMakkhali

Gosāla…”…“Yourmajesty,thereisAjitaKesakambalin…”…“Yourmajesty,thereisPakudhaKaccāyana…”…“Yourmajesty,thereisSañjayaVelaṭṭhaputta…”…“Yourmajesty,thereisNigaṇṭhaNāṭaputta,theleaderofacommunity,theleaderofagroup,theteacherofagroup,honoredandfamous,esteemedasholybythemassofpeople.Heisaged,longgoneforth,advancedinyears,inthelastphaseoflife.Yourmajestyshouldvisithim.Perhaps,ifvisitedbyyou,hewouldmakeyourmindclear&serene.”

Whenthiswassaid,thekingremainedsilent.AllthistimeJīvakaKomārabhaccawassittingsilentlynotfarfromtheking.

Sothekingsaidtohim,“FriendJīvaka,whyareyousilent?”“Yourmajesty,thereistheBlessedOne,worthyandrightlyself-awakened,

stayinginmymangogrovewithalargeSaṅghaofmonks—1,250monksinall.ConcerningthisBlessedOne,thisadmirablereporthasbeenspread:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,

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awakened,blessed.’Yourmajestyshouldvisithim.Perhaps,ifvisitedbyyou,hewouldmakeyourmindclear&serene.”

“Theninthatcase,friendJīvaka,havetheridingelephantsprepared.”Responding,“Asyousay,yourmajesty,”havinghadfivehundredfemale

elephantspreparedaswellastheking’spersonaltusker,Jīvakaannouncedtotheking:“Yourmajesty,yourridingelephantsareprepared.Dowhatyouthinkitisnowtimetodo.”

Thentheking,havinghadfivehundredofhiswomenmountedonthefivehundredfemaleelephants—oneoneach—andhavingmountedhisownpersonaltusker,setoutfromthecapitalinfullroyalstate,withattendantscarryingtorches,headedforJīvakaKomārabhacca’smangogrove.Butwhenthekingwasnotfarfromthemangogrove,hewasgrippedwithfear,trepidation,hishairstandingonend.Fearful,agitated,hishairstandingonend,hesaidtoJīvakaKomārabhacca:“FriendJīvaka,youaren’tdeceivingme,areyou?Youaren’tbetrayingme,areyou?Youaren’tturningmeovertomyenemies,areyou?HowcantherebesuchalargeSaṅghaofmonks—1,250inall—withnosoundofsneezing,nosoundofcoughing,novoicesatall?”

“Don’tbeafraid,greatking.Don’tbeafraid.I’mnotdeceivingyouorbetrayingyouorturningyouovertoyourenemies.Goforward,greatking,goforward!Thosearelampsburninginthepavilionhall.”

Thentheking,goingasfaronhistuskerasthegroundwouldpermit,dismountedandapproachedthedoorofthepavilionhallonfoot.Onarrival,heaskedJīvaka:“Where,friendJīvaka,istheBlessedOne?”

“ThatistheBlessedOne,greatking,sittingagainstthemiddlepillar,facingeast,surroundedbytheSaṅghaofmonks.”

ThenthekingapproachedtheBlessedOneand,onreachinghim,stoodtooneside.Ashewasstandingthere—surveyingtheSaṅghaofmonkssittinginabsolutesilence,utterlyclear&serenelikealake—hefeltinspiredtoexclaim:“Maymyson,PrinceUdayabhadda,enjoythesamestillnessthatthisSaṅghaofmonksnowenjoys!”

(TheBlessedOnesaid:)“Haveyoucome,greatking,togetherwithyouraffections?”

“Lord,myson,PrinceUdayabhadda,isverydeartome.MayheenjoythesamestillnessthatthisSaṅghaofmonksnowenjoys!”

Then,bowingdowntotheBlessedOneandsalutingtheSaṅghaofmonkswithhishandspalm-to-palmoverhisheart,hesattooneside.Ashewas

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sittingthere,hesaidtotheBlessedOne:“IwouldliketoasktheBlessedOneaboutacertainissue,ifhewouldgivemetheopportunitytoexplainmyquestion.”

“Ask,greatking,whateveryoulike.”

THE K I NG ’ S Q UEST ION

“Lord,therearethesecommoncraftsmen:elephant-trainers,horse-trainers,charioteers,archers,standardbearers,campmarshals,supplycorpsofficers,highroyalofficers,commandos,militaryheroes,armor-cladwarriors,leather-cladwarriors,domesticslaves,confectioners,barbers,bathattendants,cooks,garland-makers,laundrymen,weavers,basket-makers,potters,calculators,accountants,andanyothercraftsmenofasimilarsort.Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.Theygivehappiness&pleasuretothemselves,totheirparents,wives,&children,totheirfriends&colleagues.Theyputinplaceanexcellentpresentationofofferingstocontemplatives&brahmans,leadingtoheaven,resultinginhappiness,conducivetoaheavenlyrebirth.Isitpossible,lord,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?”

“Doyouremember,greatking,everhavingaskedthisquestionofothercontemplatives&brahmans?”

“Yes,Ido.”“Ifitisn’ttroublesomeforyou,howdidtheyanswer?”“No,it’snottroublesomeformewherevertheBlessedOne—orsomeone

liketheBlessedOne—issitting.”“Thenspeak,greatking.”

NON-ACT ION

“Once,lord,IapproachedPūraṇaKassapaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableKassapa,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,PūraṇaKassapasaidtome,‘Greatking,inactingorgettingotherstoact,inmutilatingorgettingotherstomutilate,intorturingorgettingotherstotorture,ininflictingsorroworingettingotherstoinflict

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sorrow,intormentingorgettingotherstotorment,inintimidatingorgettingotherstointimidate,intakinglife,takingwhatisnotgiven,breakingintohouses,plunderingwealth,committingburglary,ambushinghighways,committingadultery,speakingfalsehood—onedoesnoevil.Ifwitharazor-edgeddiskoneweretoturnallthelivingbeingsonthisearthtoasingleheapofflesh,asinglepileofflesh,therewouldbenoevilfromthatcause,nocomingofevil.EvenifoneweretogoalongtherightbankoftheGanges,killingandgettingotherstokill,mutilatingandgettingotherstomutilate,torturingandgettingotherstotorture,therewouldbenoevilfromthatcause,nocomingofevil.EvenifoneweretogoalongtheleftbankoftheGanges,givingandgettingotherstogive,makingsacrificesandgettingotherstomakesacrifices,therewouldbenomeritfromthatcause,nocomingofmerit.Throughgenerosity,self-control,restraint,andtruthfulspeechthereisnomeritfromthatcause,nocomingofmerit.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PūraṇaKassapaansweredwithnon-action.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango:Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PūraṇaKassapaansweredwithnon-action.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinPūraṇaKassapa’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

PUR I F ICAT ION THROUGH W ANDER ING -ON

“AnothertimeIapproachedMakkhaliGosālaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableGosāla,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,MakkhaliGosālasaidtome,‘Greatking,thereisnocause,norequisitecondition,forthedefilementofbeings.Beingsaredefiledwithoutcause,withoutrequisitecondition.Thereisnocause,norequisitecondition,forthepurificationofbeings.Beingsarepurifiedwithoutcause,

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withoutrequisitecondition.Thereisnothingself-caused,nothingother-caused,nothinghuman-caused.Thereisnostrength,noeffort,nohumanenergy,nohumanendeavor.Alllivingbeings,alllife,allbeings,allsoulsarepowerless,devoidofstrength,devoidofeffort.Subjecttothechangesoffate,serendipity,andnature,theyaresensitivetopleasureandpaininthesixgreatclassesofbirth.

“‘Thereare1,406,600principlemodesoforigin.Thereare500kindsofkamma,fivekinds,andthreekinds;fullkammaandhalfkamma.Thereare62pathways,62sub-eons,sixgreatclassesofbirth,eightclassesofmen,4,900modesoflivelihood,4,900kindsofwanderers,4,900Nāga-abodes,2,000faculties,3,000hells,36dust-realms,sevenspheresofpercipientbeings,sevenspheresofnon-percipientbeings,sevenkindsofjointedplants,sevenkindsofdeities,sevenkindsofhumanbeings,sevenkindsofdemons,sevengreatlakes,sevenmajorknots,sevenminorknots,700majorprecipices,700minorprecipices,700majordreams,700minordreams,84,000greataeons.Havingtransmigratedandwanderedonthroughthese,thewise&thefoolishalikewillputanendtopain.

“‘Thoughonemightthink,“Throughthismorality,thispractice,thisausterity,orthisholylifeIwillripenunripenedkammaandeliminateripenedkammawhenevertouchedbyit”—thatisimpossible.Pleasureandpainaremeasuredout,thewandering-onisfixedinitslimits.Thereisnoshorteningorlengthening,noacceleratingordecelerating.Justasaballofstring,whenthrown,comestoitsendsimplybyunwinding,inthesameway,havingtransmigratedandwanderedon,thewise&thefoolishalikewillputanendtopain.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,MakkhaliGosālaansweredwithpurificationthroughwandering-on.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango.Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,MakkhaliGosālaansweredwithpurificationthroughwandering-on.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinMakkhaliGosāla’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

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ANN IH I LAT ION

“AnothertimeIapproachedAjitaKesakambalinand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableAjita,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,AjitaKesakambalinsaidtome,‘Greatking,thereisnothinggiven,nothingoffered,nothingsacrificed.Thereisnofruitorresultofgoodorbadactions.Thereisnothisworld,nonextworld,nomother,nofather,nospontaneouslyrebornbeings;nocontemplativesorbrahmanswho,faringrightlyandpracticingrightly,proclaimthisworldandthenextafterhavingdirectlyknownandrealizeditforthemselves.Apersonisacompositeoffourprimaryelements.Atdeath,theearth(inthebody)returnstoandmergeswiththe(external)earth-substance.Thefirereturnstoandmergeswiththeexternalfire-substance.Theliquidreturnstoandmergeswiththeexternalliquid-substance.Thewindreturnstoandmergeswiththeexternalwind-substance.Thesense-facultiesscatterintospace.Fourmen,withthebierasthefifth,carrythecorpse.Itseulogiesaresoundedonlyasfarasthecharnelground.Thebonesturnpigeon-colored.Theofferingsendinashes.Generosityistaughtbyidiots.Thewordsofthosewhospeakofexistenceafterdeatharefalse,emptychatter.Withthebreak-upofthebody,thewiseandthefoolishalikeareannihilated,destroyed.Theydonotexistafterdeath.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,AjitaKesakambalinansweredwithannihilation.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango.Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,AjitaKesakambalinansweredwithannihilation.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinAjitaKesakambalin’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

NON-RELATEDNESS

“AnothertimeIapproachedPakudhaKaccāyanaand,onarrival,exchanged

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courteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableKaccāyana,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,PakudhaKaccāyanasaidtome,‘Greatking,therearethesesevensubstances—unmade,irreducible,uncreated,withoutacreator,barren,stableasamountain-peak,standingfirmlikeapillar—thatdonotalter,donotchange,donotinterferewithoneanother,areincapableofcausingoneanotherpleasure,pain,orbothpleasureandpain.Whichseven?Theearth-substance,theliquid-substance,thefire-substance,thewind-substance,pleasure,pain,andthesoulastheseventh.Thesearethesevensubstances—unmade,irreducible,uncreated,withoutacreator,barren,stableasamountain-peak,standingfirmlikeapillar—thatdonotalter,donotchange,donotinterferewithoneanother,andareincapableofcausingoneanotherpleasure,pain,orbothpleasureandpain.

“‘Andamongthemthereisnokillernoronewhocauseskilling,nohearernoronewhocauseshearing,nocognizernoronewhocausescognition.Whenonecutsoff(anotherperson’s)head,thereisnoonetakinganyone’slife.Itissimplybetweenthesevensubstancesthattheswordpasses.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PakudhaKaccāyanaansweredwithnon-relatedness.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango.Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,PakudhaKaccāyanaansweredwithnon-relatedness.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinPakudhaKaccāyana’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

FOURFOLD R ESTRA IN T

“AnothertimeIapproachedNigaṇṭhaNāṭaputtaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableAggivessana,therearethesecommoncraftsmen.…Theyliveoffthefruitsof

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theircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,NigaṇṭhaNāṭaputtasaidtome,‘Greatking,thereisthecasewheretheNigaṇṭha—theknotlessone—isrestrainedwiththefourfoldrestraint.AndhowistheNigaṇṭharestrainedwiththefourfoldrestraint?ThereisthecasewheretheNigaṇṭhaisobstructedbyallwaters,conjoinedwithallwaters,cleansedwithallwaters,suffusedwithallwaters.ThisishowtheNigaṇṭhaisrestrainedwiththefourfoldrestraint.WhentheNigaṇṭha—aknotlessone—isrestrainedwithsuchafourfoldrestraint,heissaidtobeaKnotlessOne[Nigaṇṭha],asonofNāṭa[Nāṭaputta],withhisselfperfected,hisselfcontrolled,hisselfestablished.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,NigaṇṭhaNāṭaputtaansweredwithfourfoldrestraint.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango:Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,NigaṇṭhaNāṭaputtaansweredwithfourfoldrestraint.Thethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinNigaṇṭhaNāṭaputta’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

EVAS ION

“AnothertimeIapproachedSañjayaVelaṭṭhaputtaand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetingsandcourtesies,Isattooneside.AsIwassittingthereIaskedhim:‘VenerableSañjaya,therearethesecommoncraftsmen.…Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.…Isitpossible,venerablesir,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?’

“Whenthiswassaid,SañjayaVelaṭṭhaputtasaidtome,‘Ifyouaskmeifthereexistsanotherworld(afterdeath),ifIthoughtthatthereexistsanotherworld,wouldIdeclarethattoyou?Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.Ifyouaskedmeifthereisn’tanotherworld…bothisandisn’t…neitherisnorisn’t…iftherearebeingswhotransmigrate…iftherearen’t…bothareandaren’t…neitherarenoraren’t…iftheTathāgataexistsafterdeath…doesn’t…both…neitherexists

45

norexistsafterdeath,wouldIdeclarethattoyou?Idon’tthinkso.Idon’tthinkinthatway.Idon’tthinkotherwise.Idon’tthinknot.Idon’tthinknotnot.’

“Thus,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,SañjayaVelaṭṭhaputtaansweredwithevasion.Justasifaperson,whenaskedaboutamango,weretoanswerwithabreadfruit;or,whenaskedaboutabreadfruit,weretoanswerwithamango:Inthesameway,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,SañjayaVelaṭṭhaputtaansweredwithevasion.Thethoughtoccurredtome:‘This—amongthesecontemplatives&brahmans—isthemostfoolishandconfusedofall.Howcanhe,whenaskedaboutafruitofthecontemplativelife,visiblehere&now,answerwithevasion?’Stillthethoughtoccurredtome:‘Howcananyonelikemethinkofdisparagingacontemplativeorbrahmanlivinginhisrealm?’YetIneitherdelightedinSañjayaVelaṭṭhaputta’swordsnordidIprotestagainstthem.Neitherdelightingnorprotesting,Iwasdissatisfied.Withoutexpressingdissatisfaction,withoutacceptinghisteaching,withoutadoptingit,Igotupfrommyseatandleft.

THE F I R S T V I S I B LE F RU I T OF THE C ONTEMPLAT I VE L I F E

“So,lord,IasktheBlessedOneaswell:Therearethesecommoncraftsmen:elephant-trainers,horse-trainers,charioteers,archers,standardbearers,campmarshals,supplycorpsofficers,highroyalofficers,commandos,militaryheroes,armor-cladwarriors,leather-cladwarriors,domesticslaves,confectioners,barbers,bathattendants,cooks,garland-makers,laundrymen,weavers,basket-makers,potters,calculators,accountants,andanyothercraftsmenofasimilarsort.Theyliveoffthefruitsoftheircrafts,visibleinthehere&now.Theygivehappinessandpleasuretothemselves,totheirparents,wives,andchildren,totheirfriendsandcolleagues.Theyputinplaceanexcellentpresentationofofferingstocontemplatives&brahmans,leadingtoheaven,resultinginhappiness,conducivetoaheavenlyrebirth.Isitpossible,lord,topointoutasimilarfruitofthecontemplativelife,visibleinthehere&now?”

“Yes,itis,greatking.Butfirst,withregardtothat,Iwillaskyouacounter-question.Answerasyouseefit.Supposetherewereamanofyours:yourslave,yourworkman,risinginthemorningbeforeyou,goingtobedintheeveningonlyafteryou,doingwhateveryouorder,alwaysactingtopleaseyou,speakingpolitelytoyou,alwayswatchingforthelookonyourface.The

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thoughtwouldoccurtohim:‘Isn’titamazing?Isn’titastounding?—thedestination,theresults,ofmeritoriousdeeds.ForthisKingAjātasattuisahumanbeing,andI,too,amahumanbeing,yetKingAjātasattuenjoyshimselfsuppliedandrepletewiththefivestringsofsensuality—likeadeva,asitwere—whileIamhisslave,hisworkman…alwayswatchingforthelookonhisface.I,too,shoulddomeritoriousdeeds.WhatifIweretoshaveoffmyhairandbeard,putontheochrerobes,andgoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheshavesoffhishair&beard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.Havingthusgoneforthhelivesrestrainedinbody,speech,andmind,contentwiththesimplestfoodandshelter,delightinginsolitude.Thensupposeoneofyourmenweretoinformyou:‘Youshouldknow,yourmajesty,thatthatmanofyours—yourslave,yourworkman…alwayswatchingforthelookonyourface…hasgoneforthfromthehouseholdlifeintohomelessness…contentwiththesimplestfoodandshelter,delightinginsolitude.’Wouldyou,thusinformed,say,‘Bringthatmanbacktome.Makehimagainbemyslave,myworkman…alwayswatchingforthelookonmyface!’?”

“Notatall,lord.Rather,Iamtheonewhoshouldbowdowntohim,riseupoutofrespectforhim,invitehimtoaseat,invitehimtoacceptgiftsofrobes,almsfood,lodgings,andmedicinalrequisitesforthesick.AndIwouldprovidehimwithrighteoussafety,defense,andprotection.”

“Sowhatdoyouthink,greatking?Withthatbeingthecase,isthereavisiblefruitofthecontemplativelife,oristherenot?”

“Yes,lord.Withthatbeingthecase,therecertainlyisavisiblefruitofthecontemplativelife.”

“This,greatking,isthefirstfruitofthecontemplativelife,visibleinthehere&now,thatIpointouttoyou.”

THE S ECOND V I S I B LE F RU I T OF THE C ONTEMPLAT I VE L I F E

“Butisitpossible,lord,topointoutyetanotherfruitofthecontemplativelife,visibleinthehere&now?”

“Yes,itis,greatking.Butfirst,withregardtothat,Iwillaskyouacounter-question.Answerhoweveryouplease.Supposetherewereamanofyours:afarmer,ahouseholder,ataxpayerswellingtheroyaltreasury.Thethoughtwouldoccurtohim:‘Isn’titamazing?Isn’titastounding?—thedestination,

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theresults,ofmeritoriousdeeds!ForthisKingAjātasattuisahumanbeing,andI,too,amahumanbeing,yetKingAjātasattuenjoyshimselfsuppliedandrepletewiththefivestringsofsensuality—likeadeva,asitwere—whileIamafarmer,ahouseholder,ataxpayerswellingtheroyaltreasury.I,too,shoulddomeritoriousdeeds.WhatifIweretoshaveoffmyhairandbeard,putontheochrerobes,andgoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaveshiscircleofrelatives,largeorsmall;shavesoffhishairandbeard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.Havingthusgoneforthhelivesrestrainedinbody,speech,andmind,contentwiththesimplestfoodandshelter,delightinginsolitude.Thensupposeoneofyourmenweretoinformyou:‘Youshouldknow,yourmajesty,thatthatmanofyours—thefarmer,thehouseholder,thetaxpayerswellingtheroyaltreasury…hasgoneforthfromthehouseholdlifeintohomelessness…contentwiththesimplestfood&shelter,delightinginsolitude.’Wouldyou,thusinformed,say,‘Bringthatmanbacktome.Makehimagainbeafarmer,ahouseholder,ataxpayerswellingtheroyaltreasury!’?”

“Notatall,lord.Rather,Iamtheonewhoshouldbowdowntohim,riseupoutofrespectforhim,invitehimtoaseat,invitehimtoacceptgiftsofrobes,almsfood,lodgings,&medicinalrequisitesforthesick.AndIwouldprovidehimwithrighteoussafety,defense,andprotection.”

“Sowhatdoyouthink,greatking?Withthatbeingthecase,isthereavisiblefruitofthecontemplativelife,oristherenot?”

“Yes,lord.Withthatbeingthecase,therecertainlyisavisiblefruitofthecontemplativelife.”

“This,greatking,isthesecondfruitofthecontemplativelife,visibleinthehere&now,thatIpointouttoyou.”

H I GHER F RU I T S OF THE C ONTEMPLAT I VE L I F E

“Butisitpossible,lord,topointoutyetanotherfruitofthecontemplativelife,visibleinthehere&now?”

“Yes,itis,greatking.Listenandpaycloseattention.Iwillspeak.“Thereisthecase,greatking,whereaTathāgataappearsintheworld,

worthy&rightlyself-awakened.HeteachestheDhammaadmirableinitsbeginning,admirableinitsmiddle,admirableinitsend.Heproclaimstheholylifebothinitsparticularsandinitsessence,entirelyperfect,surpassinglypure.

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“Ahouseholderorhouseholder’sson,hearingtheDhamma,gainsconvictionintheTathāgataandreflects:‘Householdlifeisconfining,adustypath.Lifegoneforthistheopenair.Itisn’teasy,livingathome,topracticetheholylifetotallyperfect,totallypure,apolishedshell.WhatifI,havingshavedoffmyhair&beardandputtingontheochrerobe,weretogoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaveshiscircleofrelatives,largeorsmall;shavesoffhishairandbeard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.

“Whenhehasthusgoneforth,helivesrestrainedbytherulesofthemonasticcode,seeingdangerintheslightestfaults.Consummateinhisvirtue,heguardsthedoorsofhissenses,ispossessedofmindfulnessandalertness,andiscontent.

THE L ESSER S ECT ION ON V I R T UE

“Andhowisamonkconsummateinvirtue?Abandoningthetakingoflife,heabstainsfromthetakingoflife.Hedwellswithhisrodlaiddown,hisknifelaiddown,scrupulous,merciful,compassionateforthewelfareofalllivingbeings.Thisispartofhisvirtue.

“Abandoningthetakingofwhatisnotgiven,heabstainsfromtakingwhatisnotgiven.Hetakesonlywhatisgiven,acceptsonlywhatisgiven,livesnotbystealthbutbymeansofaselfthathasbecomepure.This,too,ispartofhisvirtue.

“Abandoninguncelibacy,helivesacelibatelife,aloof,refrainingfromthesexualactthatisthevillager’sway.This,too,ispartofhisvirtue.

“Abandoningfalsespeech,heabstainsfromfalsespeech.Hespeaksthetruth,holdstothetruth,isfirm,reliable,nodeceiveroftheworld.This,too,ispartofhisvirtue.

“Abandoningdivisivespeechheabstainsfromdivisivespeech.Whathehasheardherehedoesnottelltheretobreakthosepeopleapartfromthesepeoplehere.Whathehasheardtherehedoesnottellheretobreakthesepeopleapartfromthosepeoplethere.Thusreconcilingthosewhohavebrokenapartorcementingthosewhoareunited,helovesconcord,delightsinconcord,enjoysconcord,speaksthingsthatcreateconcord.This,too,ispartofhisvirtue.

“Abandoningabusivespeech,heabstainsfromabusivespeech.Hespeakswordsthataresoothingtotheear,thatareaffectionate,thatgototheheart,

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thatarepolite,appealingandpleasingtopeopleatlarge.This,too,ispartofhisvirtue.

“Abandoningidlechatter,heabstainsfromidlechatter.Hespeaksinseason,speakswhatisfactual,whatisinaccordancewiththegoal,theDhamma,&theVinaya.Hespeakswordsworthtreasuring,seasonable,reasonable,circumscribed,connectedwiththegoal.This,too,ispartofhisvirtue.

“Heabstainsfromdamagingseed&plantlife.“Heeatsonlyonceaday,refrainingfromtheeveningmealandfromfoodat

thewrongtimeofday.“Heabstainsfromdancing,singing,instrumentalmusic,andfromwatching

shows.“Heabstainsfromwearinggarlandsandfrombeautifyinghimselfwith

scents&cosmetics.“Heabstainsfromhighandluxuriousbeds&seats.“Heabstainsfromacceptinggold&money.“Heabstainsfromacceptinguncookedgrain…rawmeat…women&girls…

male&femaleslaves…goats&sheep…fowl&pigs…elephants,cattle,steeds,&mares…fields&property.

“Heabstainsfromrunningmessages…frombuying&selling…fromdealingwithfalsescales,falsemetals,&falsemeasures…frombribery,deception,&fraud.

“Heabstainsfrommutilating,executing,imprisoning,highwayrobbery,plunder,&violence.

“This,too,ispartofhisvirtue.

THE I N TERMED IATE S ECT ION ON V I R T UE

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,areaddictedtodamagingseedandplantlifesuchasthese—plantspropagatedfromroots,stems,joints,buddings,andseeds—heabstainsfromdamagingseedandplantlifesuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,areaddictedtoconsumingstored-upgoodssuchasthese—stored-upfood,stored-updrinks,stored-upclothing,stored-upvehicles,stored-upbedding,stored-upscents,andstored-upmeat—heabstainsfromconsumingstored-up

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goodssuchasthese.This,too,ispartofhisvirtue.“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,

areaddictedtowatchingshowssuchasthese—dancing,singing,instrumentalmusic,plays,balladrecitations,hand-clapping,cymbalsanddrums,magic-lanternscenes,acrobaticandconjuringtricks,elephantfights,horsefights,buffalofights,bullfights,goatfights,ramfights,cockfights,quailfights;fightingwithstaves,boxing,wrestling,war-games,rollcalls,battlearrays,andregimentalreviews—heabstainsfromwatchingshowssuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,areaddictedtoheedlessandidlegamessuchasthese—eight-rowchess,ten-rowchess,chessintheair,hopscotch,spillikins,dice,stickgames,hand-pictures,ball-games,blowingthroughtoypipes,playingwithtoyplows,turningsomersaults,playingwithtoywindmills,toymeasures,toychariots,toybows,guessinglettersdrawnintheair,guessingthoughts,mimickingdeformities—heabstainsfromheedlessandidlegamessuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,areaddictedtohighandluxuriousfurnishingssuchasthese—over-sizedcouches,couchesadornedwithcarvedanimals,long-hairedcoverlets,multi-coloredpatchworkcoverlets,whitewoolencoverlets,woolencoverletsembroideredwithflowersoranimalfigures,stuffedquilts,coverletswithfringe,silkcoverletsembroideredwithgems;largewoolencarpets;elephant,horse,andchariotrugs,antelope-hiderugs,deer-hiderugs;coucheswithcanopies,coucheswithredcushionsfortheheadandfeet—heabstainsfromusinghighandluxuriousfurnishingssuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,areaddictedtoscents,cosmetics,andmeansofbeautificationsuchasthese—rubbingpowdersintothebody,massagingwithoils,bathinginperfumedwater,kneadingthelimbs,usingmirrors,ointments,garlands,scents,creams,face-powders,mascara,bracelets,head-bands,decoratedwalkingsticks,ornamentedwater-bottles,swords,fancysunshades,decoratedsandals,turbans,gems,yak-tailwhisks,long-fringedwhiterobes—heabstainsfromusingscents,cosmetics,andmeansofbeautificationsuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,

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areaddictedtotalkingaboutlowlytopicssuchasthese—talkingaboutkings,robbers,ministersofstate;armies,alarms,andbattles;foodanddrink;clothing,furniture,garlands,andscents;relatives;vehicles;villages,towns,cities,thecountryside;womenandheroes;thegossipofthestreetandthewell;talesofthedead;talesofdiversity[philosophicaldiscussionsofthepastandfuture],thecreationoftheworldandofthesea,andtalkofwhetherthingsexistornot—heabstainsfromtalkingaboutlowlytopicssuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,areaddictedtodebatessuchasthese—‘Youunderstandthisdoctrineanddiscipline?I’mtheonewhounderstandsthisdoctrineanddiscipline.Howcouldyouunderstandthisdoctrineanddiscipline?You’repracticingwrongly.I’mpracticingrightly.I’mbeingconsistent.You’renot.Whatshouldbesaidfirstyousaidlast.Whatshouldbesaidlastyousaidfirst.Whatyoutooksolongtothinkouthasbeenrefuted.Yourdoctrinehasbeenoverthrown.You’redefeated.Goandtrytosalvageyourdoctrine;extricateyourselfifyoucan!’—heabstainsfromdebatessuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,areaddictedtorunningmessages&errandsforpeoplesuchasthese—kings,ministersofstate,noblewarriors,brahmans,householders,oryouths(whosay),‘Gohere,gothere,takethisthere,fetchthathere’—heabstainsfromrunningmessages&errandsforpeoplesuchasthese.This,too,ispartofhisvirtue.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,engageinscheming,persuading,hinting,belittling,&pursuinggainwithgain,heabstainsfromformsofscheming&persuading[improperwaysoftryingtogainmaterialsupportfromdonors]suchasthese.This,too,ispartofhisvirtue.

THE G REAT S ECT ION ON V I R T UE

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

readingmarksonthelimbs]e.g.,palmistry];readingomens&signs;interpretingcelestialevents[fallingstars,comets];interpretingdreams;

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readingfeaturesofthebody[e.g.,phrenology];readingmarksonclothgnawedbymice;offeringfireoblations,oblationsfromaladle,oblationsofhusks,rice

powder,ricegrains,ghee,&oil;offeringoblationsfromthemouth;offeringblood-sacrifices;makingpredictionsbasedonthefingertips;geomancy;makingpredictionsforstateofficials;layingdemonsinacemetery;placingspellsonspirits;earth-skills[diviningwaterandgems?];snake-skills,poison-skills,scorpion-skills,rat-skills,bird-skills,crow-skills;predictinglifespans;givingprotectivecharms;castinghoroscopes—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:determininglucky&unluckygems,staffs,garments,swords,arrows,bows,&otherweapons;women,men,boys,girls,maleslaves,femaleslaves;elephants,horses,buffaloes,bulls,cows,goats,rams,fowl,quails,lizards,rabbits,tortoises,&otheranimals—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therulerswillmarchforth;therulerswillnotmarchforth;ourrulerswillattack,andtheirrulerswillretreat;theirrulerswillattack,andourrulerswillretreat;therewillbetriumphforourrulersanddefeatfortheirrulers;therewillbetriumphfortheirrulersanddefeatforourrulers;thustherewillbetriumphthisone,defeatforthatone—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,

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maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therewillbealunareclipse;therewillbeasolareclipse;therewillbeanoccultationof[aconjunctionofthemoonoraplanetwith]

anasterism;thesun&moonwillbefavorable;thesun&moonwillbeunfavorable;theasterismswillbefavorable;theasterismswillbeunfavorable;therewillbeameteorshower;therewillbeaflickeringlightonthehorizon[anaurora?];therewillbeanearthquake;therewillbethundercomingfromdryclouds;therewillbearising,asetting,adarkening,abrighteningofthesun,moon,

&asterisms;suchwillbetheresultofthelunareclipse…therising,setting,darkening,

brighteningofthesun,moon,&asterisms—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas(forecasting):

therewillbeabundantrain;therewillbeadrought;therewillbeplenty;therewillbefamine;therewillberestandsecurity;therewillbedanger;therewillbedisease;therewillbefreedomfromdisease;ortheyearntheirlivingbyaccounting,counting,calculation,composing

poetry,orteachinghedonisticarts&doctrines[lokāyata]—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

calculatingauspiciousdatesformarriages—boththoseinwhichthebrideisbroughthomeandthoseinwhichsheissentout;calculatingauspiciousdatesforbetrothalsanddivorces;forcollectingdebtsormakinginvestmentsandloans;recitingcharmstomakepeopleattractiveorunattractive;curingwomen

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whohaveundergonemiscarriagesorabortions;recitingspellstobindaman’stongue,toparalyzehisjaws,tomakehim

losecontroloverhishands,ortobringondeafness;gettingoracularanswerstoquestionsaddressedtoaspiritinamirror,ina

younggirl,ortoaspiritmedium;worshippingthesun,worshippingtheGreatBrahmā,bringingforthflames

fromthemouth,invokingthegoddessofluck—heabstainsfromwronglivelihood,from“animal”artssuchasthese.

“Whereassomecontemplatives&brahmans,livingofffoodgiveninfaith,maintainthemselvesbywronglivelihood,bysuch“animal”artsas:

promisinggiftstodeitiesinreturnforfavors;fulfillingsuchpromises;demonology;recitingspellsinearthhouses[seeearthskills,above];inducingvirilityandimpotence;preparingsitesforconstruction;consecratingsitesforconstruction;givingceremonialmouthwashesandceremonialbaths;offeringsacrificialfires;administeringemetics,purges,purgesfromabove,purgesfrombelow,

head-purges;ear-oil,eye-drops,treatmentsthroughthenose,ointments,andcounter-ointments;practicingeye-surgery[or:extractivesurgery],generalsurgery,pediatrics;administeringroot-medicinesandbindingmedicinalherbs—

heabstainsfromwronglivelihood,from“animal”artssuchasthese.This,too,ispartofhisvirtue.

SENSE R ESTRA IN T

“Andhowdoesamonkguardthedoorsofhissenses?Onseeingaformwiththeeye,hedoesnotgraspatanythemeordetailsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheeye—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Onhearingasoundwiththeear.…Onsmellinganaromawiththenose.…Ontastingaflavorwiththetongue.…Ontouchingatactilesensationwiththebody.…Oncognizinganideawiththeintellect,hedoesnotgraspatanythemeordetailsbywhich—ifheweretodwellwithoutrestraintoverthefacultyoftheintellect—evil,unskillfulqualitiessuchasgreedordistressmightassailhim.Endowedwiththisnoble

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restraintoverthesensefaculties,heisinwardlysensitivetothepleasureofbeingblameless.Thisishowamonkguardsthedoorsofhissenses.

M I NDF ULNESS

“Andhowisamonkpossessedofmindfulness&alertness?Whengoingforward&returning,hemakeshimselfalert.Whenlookingtoward&lookingaway.…whenbending&extendinghislimbs.…whencarryinghisoutercloak,hisupperrobe,&hisbowl.…wheneating,drinking,chewing,&tasting.…whenurinating&defecating.…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselfalert.Thisishowamonkispossessedofmindfulness&alertness.

CONTEN TEDNESS

“Andhowisamonkcontent?Justasabird,whereveritgoes,flieswithitswingsasitsonlyburden;sotooishecontentwithasetofrobestoprovideforhisbodyandalmsfoodtoprovideforhishunger.Whereverhegoes,hetakesonlyhisbarestnecessitiesalong.Thisishowamonkiscontent.

ABANDON ING THE H I NDRANCES

“Endowedwiththisnobleaggregateofvirtue,thisnoblerestraintoverthesensefaculties,thisnoblemindfulnessandalertness,andthisnoblecontentment,heseeksoutasecludeddwelling:awilderness,theshadeofatree,amountain,aglen,ahillsidecave,acharnelground,aforestgrove,theopenair,aheapofstraw.Afterhismeal,returningfromhisalmsround,hesitsdown,crosseshislegs,holdshisbodyerect,andbringsmindfulnesstothefore.

“Abandoningcovetousnesswithregardtotheworld,hedwellswithanawarenessdevoidofcovetousness.Hecleanseshismindofcovetousness.Abandoningillwill&anger,hedwellswithanawarenessdevoidofillwill,sympatheticwiththewelfareofalllivingbeings.Hecleanseshismindofillwill&anger.Abandoningsloth&drowsiness,hedwellswithanawarenessdevoidofsloth&drowsiness,mindful,alert,percipientoflight.Hecleanseshismindofsloth&drowsiness.Abandoningrestlessness&anxiety,hedwellsundisturbed,hismindinwardlystilled.Hecleanseshismindofrestlessness&anxiety.Abandoninguncertainty,hedwellshavingcrossedoveruncertainty,withnoperplexitywithregardtoskillfulqualities.Hecleanseshismindofuncertainty.

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“Supposethataman,takingaloan,investsitinhisbusinessaffairs.Hisbusinessaffairssucceed.Herepayshisolddebtsandthereisextraleftoverformaintaininghiswife.Thethoughtwouldoccurtohim,‘Before,takingaloan,Iinvesteditinmybusinessaffairs.Nowmybusinessaffairshavesucceeded.Ihaverepaidmyolddebtsandthereisextraleftoverformaintainingmywife.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanfallssick—inpainandseriouslyill.Hedoesnotenjoyhismeals,andthereisnostrengthinhisbody.Astimepasses,heeventuallyrecoversfromthatsickness.Heenjoyshismealsandthereisstrengthinhisbody.Thethoughtwouldoccurtohim,‘Before,Iwassick.…NowIamrecoveredfromthatsickness.Ienjoymymealsandthereisstrengthinmybody.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisboundinprison.Astimepasses,heeventuallyisreleasedfromthatbondage,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,Iwasboundinprison.NowIamreleasedfromthatbondage,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisaslave,subjecttoothers,notsubjecttohimself,unabletogowherehelikes.Astimepasses,heeventuallyisreleasedfromthatslavery,subjecttohimself,notsubjecttoothers,freed,abletogowherehelikes.Thethoughtwouldoccurtohim,‘Before,Iwasaslave.…NowIamreleasedfromthatslavery,subjecttomyself,notsubjecttoothers,freed,abletogowhereIlike.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethataman,carryingmoneyandgoods,istravelingbyaroadthroughdesolatecountry.Astimepasses,heeventuallyemergesfromthatdesolatecountry,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,carryingmoneyandgoods,Iwastravelingbyaroadthroughdesolatecountry.NowIhaveemergedfromthatdesolatecountry,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Inthesameway,whenthesefivehindrancesarenotabandonedinhimself,themonkregardsitasadebt,asickness,aprison,slavery,aroadthroughdesolatecountry.Butwhenthesefivehindrancesareabandonedinhimself,heregardsitasunindebtedness,goodhealth,releasefromprison,freedom,aplaceofsecurity.Whenheseesthattheyhavebeenabandonedwithinhim,gladnessisborn.Inonewhoisgladdened,raptureisborn.Enrapturedatheart,hisbodygrowscalm.Hisbodycalm,heissensitivetopleasure.Feelingpleasure,his

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mindbecomesconcentrated.

THE F OUR J HĀNAS

“Quitesecludedfromsensuality,secludedfromunskillfulqualities,heentersandremainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthoughtandevaluation.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagainandagainwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithinandwithout—wouldneverthelessnotdrip;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofseclusion.Thisisafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

“Then,withthestillingofdirectedthoughts&evaluations,heentersandremainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromtheeast,west,north,orsouth,andwiththeskiessupplyingabundantshowerstimeandagain,1sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeateandpervade,suffuseandfillitwithcoolwaters,therebeingnopartofthelakeunpervadedbythecoolwaters;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.This,too,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

“Andthen,withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hepermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture.Justasinalotuspond,someofthelotuses,bornandgrowinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeatedandpervaded,suffusedandfilledwithcoolwaterfromtheirrootstotheirtips,and

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nothingofthoselotuseswouldbeunpervadedwithcoolwater;evenso,themonkpermeates…thisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.This,too,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

“Andthen,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heentersandremainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hesits,permeatingthebodywithapure,brightawareness.Justasifamanweresittingcoveredfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

INS IGH T K NOWLEDGE

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeandvision.Hediscerns:‘Thisbodyofmineisendowedwithform,composedofthefourprimaryelements,bornfrommotherandfather,nourishedwithriceandporridge,subjecttoinconstancy,rubbing,pressing,dissolution,anddispersion.Andthisconsciousnessofmineissupportedhereandbounduphere.’Justasiftherewereabeautifulberylgemofthepurestwater—eightfaceted,wellpolished,clear,limpid,consummateinallitsaspects,andgoingthroughthemiddleofitwasablue,yellow,red,white,orbrownthread—andamanwithgoodeyesight,takingitinhishand,weretoreflectonitthus:‘Thisisabeautifulberylgemofthepurestwater,eightfaceted,wellpolished,clear,limpid,consummateinallitsaspects.Andthis,goingthroughthemiddleofit,isablue,yellow,red,white,orbrownthread.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeandvision.Hediscerns:‘Thisbodyofmineisendowedwithform,composedofthefourprimaryelements,bornfrommotherandfather,nourishedwithriceandporridge,subjecttoinconstancy,rubbing,pressing,dissolution,anddispersion.Andthisconsciousnessofmineissupportedhereandboundup

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here.’This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

THE M I ND -MADE B ODY

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittocreatingamind-madebody.Fromthisbodyhecreatesanotherbody,endowedwithform,madeofthemind,completeinallitsparts,notinferiorinitsfaculties.Justasifamanweretodrawareedfromitssheath.Thethoughtwouldoccurtohim:‘Thisisthesheath,thisisthereed.Thesheathisonething,thereedanother,butthereedhasbeendrawnoutfromthesheath.’Orasifamanweretodrawaswordfromitsscabbard.Thethoughtwouldoccurtohim:‘Thisisthesword,thisisthescabbard.Theswordisonething,thescabbardanother,buttheswordhasbeendrawnoutfromthescabbard.’Orasifamanweretopullasnakeoutfromitsslough.Thethoughtwouldoccurtohim:‘Thisisthesnake,thisistheslough.Thesnakeisonething,thesloughanother,butthesnakehasbeenpulledoutfromtheslough.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,themonkdirectsandinclinesittocreatingamind-madebody.Fromthisbodyhecreatesanotherbody,endowedwithform,madeofthemind,completeinallitsparts,notinferiorinitsfaculties.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

SUPRANORMAL P OWERS

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittothemodesofsupranormalpowers.Hewieldsmanifoldsupranormalpowers.Havingbeenonehebecomesmany;havingbeenmanyhebecomesone.Heappears.Hevanishes.Hegoesunimpededthroughwalls,ramparts,andmountainsasifthroughspace.Hedivesinandoutoftheearthasifitwerewater.Hewalksonwaterwithoutsinkingasifitweredryland.Sittingcross-leggedhefliesthroughtheairlikeawingedbird.Withhishandhetouchesandstrokeseventhesunandmoon,somightyandpowerful.HeexercisesinfluencewithhisbodyevenasfarastheBrahmāworlds.Justasadexterouspotterorhisassistantcouldcraftfromwell-preparedclaywhatever

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kindofpotteryvesselhelikes,orasadexterousivory-carverorhisassistantcouldcraftfromwell-preparedivoryanykindofivory-workhelikes,orasadexterousgoldsmithorhisassistantcouldcraftfromwell-preparedgoldanykindofgoldarticlehelikes;inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittothemodesofsupranormalpowers.…HeexercisesinfluencewithhisbodyevenasfarastheBrahmāworlds.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

CLA IRAUD IENCE

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittothedivineear-element.Hehears—bymeansofthedivineear-element,purifiedandsurpassingthehuman—bothkindsofsounds:divineandhuman,whethernearorfar.Justasifamantravelingalongahighwayweretohearthesoundsofkettledrums,smalldrums,conchs,cymbals,andtom-toms.Hewouldknow,‘Thatisthesoundofkettledrums,thatisthesoundofsmalldrums,thatisthesoundofconchs,thatisthesoundofcymbals,andthatisthesoundoftom-toms.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittothedivineear-element.Hehears—bymeansofthedivineear-element,purifiedandsurpassingthehuman—bothkindsofsounds:divineandhuman,whethernearorfar.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

M I ND R EAD ING

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeoftheawarenessofotherbeings.Heknowstheawarenessofotherbeings,otherindividuals,havingencompasseditwithhisownawareness.Hediscernsamindwithpassionas‘amindwithpassion,’andamindwithoutpassionas‘amindwithoutpassion.’Hediscernsamindwithaversionas‘amindwithaversion,’andamindwithoutaversion

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as‘amindwithoutaversion.’Hediscernsamindwithdelusionas‘amindwithdelusion,’andamindwithoutdelusionas‘amindwithoutdelusion.’Hediscernsarestrictedmindas‘arestrictedmind,’andascatteredmindas‘ascatteredmind.’Hediscernsanenlargedmind2as‘anenlargedmind,’andanunenlargedmindas‘anunenlargedmind.’Hediscernsasurpassedmind[onethatisnotatthemostexcellentlevel]as‘asurpassedmind,’andanunsurpassedmindas‘anunsurpassedmind.’Hediscernsaconcentratedmindas‘aconcentratedmind,’andanunconcentratedmindas‘anunconcentratedmind.’Hediscernsareleasedmind3as‘areleasedmind,’andanunreleasedmindas‘anunreleasedmind.’Justasifayoungwoman—orman—fondofornaments,examiningthereflectionofherownfaceinabrightmirrororabowlofclearwaterwouldknow‘blemished’ifitwereblemished,or‘unblemished’ifitwerenot.Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeoftheawarenessofotherbeings.Heknowstheawarenessofotherbeings,otherindividuals,havingencompasseditwithhisownawareness.Hediscernsamindwithpassionas‘amindwithpassion,’andamindwithoutpassionas‘amindwithoutpassion’…areleasedmindas‘areleasedmind,’andanunreleasedmindas‘anunreleasedmind.’This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

RECOLLECT ION OF P AST L I V E S

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeoftherecollectionofpastlives[lit:previoushomes].Herecollectshismanifoldpastlives,i.e.,onebirth,twobirths,threebirths,four,five,ten,twenty,thirty,forty,fifty,onehundred,onethousand,onehundredthousand,manyeonsofcosmiccontraction,manyeonsofcosmicexpansion,manyeonsofcosmiccontraction&expansion,(recollecting,)‘ThereIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosethere.TheretooIhadsuchaname,belongedtosuchaclan,hadsuchanappearance.Suchwasmyfood,suchmyexperienceofpleasure&pain,suchtheendofmylife.Passingawayfromthatstate,Ire-arosehere.’Thusherecollectshismanifold

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pastlivesintheirmodes&details.Justasifamanweretogofromhishomevillagetoanothervillage,andthenfromthatvillagetoyetanothervillage,andthenfromthatvillagebacktohishomevillage.Thethoughtwouldoccurtohim,‘Iwentfrommyhomevillagetothatvillageoverthere.ThereIstoodinsuchaway,satinsuchaway,talkedinsuchaway,andremainedsilentinsuchaway.FromthatvillageIwenttothatvillageoverthere,andthereIstoodinsuchaway,satinsuchaway,talkedinsuchaway,andremainedsilentinsuchaway.FromthatvillageIcamebackhome.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeoftherecollectionofpastlives.Herecollectshismanifoldpastlives…intheirmodes&details.This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

THE P ASS ING A WAY

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,hedirectsandinclinesittoknowledgeofthepassingawayandre-appearanceofbeings.Hesees—bymeansofthedivineeye,purifiedandsurpassingthehuman—beingspassingawayandre-appearing,andhediscernshowtheyareinferiorandsuperior,beautifulandugly,fortunateandunfortunateinaccordancewiththeirkamma:‘Thesebeings—whowereendowedwithbadconductofbody,speech,andmind,whoreviledthenobleones,heldwrongviewsandundertookactionsundertheinfluenceofwrongviews—withthebreak-upofthebody,afterdeath,havere-appearedinaplaneofdeprivation,abaddestination,alowerrealm,hell.Butthesebeings—whowereendowedwithgoodconductofbody,speech,andmind,whodidnotrevilethenobleones,whoheldrightviewsandundertookactionsundertheinfluenceofrightviews—withthebreak-upofthebody,afterdeath,havere-appearedinagooddestination,aheavenlyworld.’Thus—bymeansofthedivineeye,purifiedandsurpassingthehuman—heseesbeingspassingawayandre-appearing,andhediscernshowtheyareinferiorandsuperior,beautifulandugly,fortunateandunfortunateinaccordancewiththeirkamma.Justasiftherewereatallbuildinginthecentralsquare(ofatown),andamanwithgoodeyesightstandingontopofitweretoseepeopleenteringahouse,leavingit,walkingalongthestreet,andsittinginthecentralsquare.Thethoughtwouldoccurto

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him,‘Thesepeopleareenteringahouse,leavingit,walkingalongthestreets,andsittinginthecentralsquare.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittoknowledgeofthepassingawayandre-appearanceofbeings.Hesees—bymeansofthedivineeye,purifiedandsurpassingthehuman—beingspassingawayandre-appearing,andhediscernshowtheyareinferiorandsuperior,beautifulandugly,fortunateandunfortunateinaccordancewiththeirkamma.…This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.

THE E ND ING OF E F F LUEN TS

“Withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability,themonkdirectsandinclinesittotheknowledgeoftheendingofeffluents.4Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’Justasiftherewereapoolofwaterinamountainglen—clear,limpid,&unsullied—whereamanwithgoodeyesightstandingonthebankcouldseeshells,gravel,andpebbles,andalsoshoalsoffishswimmingaboutandresting,anditwouldoccurtohim,‘Thispoolofwaterisclear,limpid,andunsullied.Herearetheseshells,gravel,andpebbles,andalsotheseshoalsoffishswimmingaboutandresting.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittotheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.

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Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’This,too,greatking,isafruitofthecontemplativelife,visiblehere&now,moreexcellentthanthepreviousonesandmoresublime.Andasforanothervisiblefruitofthecontemplativelife,higherandmoresublimethanthis,thereisnone.”

Whenthiswassaid,KingAjātasattusaidtotheBlessedOne:“Magnificent,lord!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhastheBlessedOne—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheSaṅghaofmonks.MaytheBlessedOneremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.

“Atransgressionhasovercomeme,lord,inthatIwassofoolish,somuddle-headed,andsounskilledastokillmyfather—arighteousman,arighteousking—forthesakeofsovereignrulership.MaytheBlessedOnepleaseacceptthisconfessionofmytransgressionassuch,sothatImayrestrainmyselfinthefuture.”

“Yes,greatking,atransgressionovercameyouinthatyouweresofoolish,somuddle-headed,andsounskilledastokillyourfather—arighteousman,arighteousking—forthesakeofsovereignrulership.ButbecauseyouseeyourtransgressionassuchandmakeamendsinaccordancewiththeDhamma,weacceptyourconfession.ForitisacauseofgrowthintheDhamma&Vinayaofthenobleoneswhen,seeingatransgressionassuch,onemakesamendsinaccordancewiththeDhammaandexercisesrestraintinthefuture.”

Whenthiswassaid,KingAjātasattusaidtotheBlessedOne:“Well,then,lord,Iamnowtakingleave.Manyaremyduties,manymyresponsibilities.”

“Thendo,greatking,whatyouthinkitisnowtimetodo.”SoKingAjātasattu,delightingandrejoicingintheBlessedOne’swords,

rosefromhisseat,boweddowntohim,and—aftercircumambulatinghim—left.NotlongafterKingAjātasattuhadleft,theBlessedOneaddressedthemonks:“Thekingiswounded,monks.Thekingisincapacitated.Hadhenotkilledhisfather—thatrighteousman,thatrighteousking—thedustless,stainlessDhammaeyewouldhavearisentohimashesatinthisveryseat.”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.

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NOTES

1.Reading,Devocakālenakālaṁsammādhāraṁanuppaveccheyya,withtheThai

edition.2.Mahaggataṁ.Thistermisused,togetherwith“immeasurable/unlimited,”in

thestandarddescriptionoftheawarenessgeneratedinthepracticeofthebrahmavihāras(SN42:8).AccordingtoVen.AnuruddhainMN127,however,an

enlargedmindisnotimmeasurable.Itsrangeofawarenessislargerthanthebodybutstillmeasurable,rangingindistancefromtheshadeofatreetotheearthboundedbytheocean.

3.Onthevariouslevelsofrelease,seeDN15,MN43,andAN9:43–45.4.Āsavas:threequalities—sensuality,becoming,andignorance—that“flowout”

ofthemindanddefileit.Sometimesafourthquality—views—isaddedtothelist,toconnectthesequalitieswiththefourfloods(ogha),whichareidenticaltothefour

yokes.SeeAN4:10.

Seealso:DN16;SN46:51;SN56:11;AN6:86–87

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AboutPoṭṭhapāda

PoṭṭhapādaSutta(DN9)

INTRODUCT ION

ThissuttaportraystwomodesbywhichtheBuddharespondedtothecontroversialissuesofhisday.Thefirstmode—illustratedbyhiscontributiontothediscussionontheultimatecessationofperception—wastoadoptthetermsofthediscussionbuttoinvestthemwithhisownmeanings,andthentotrytodirectthediscussiontothepracticeleadingtothecessationofsuffering&stress.Thesecondmode—illustratedbyhistreatmentofwhetherthecosmosiseternal,etc.—wastodeclaretheissuesasunconducivetoawakening,andtorefusetotakeapositiononthem.

Severalothersuttas—suchasMN63,MN72,andAN10:93—portraytheBuddhaandhisdisciplesadoptingthesecondmode.ThissuttaisunusualinitsextendedportraitoftheBuddha’sadoptingthefirst.Manyofthetechnicaltermsheuseshere—suchastheperceptionofarefinedtruth,thepeakofperception,thealertstep-bystepattainmentoftheultimatecessationofperception,theacquisitionofaself—arefoundnowhereelseintheCanon.Attheendofthesutta,hedescribesthemas“theworld’sdesignations,theworld’sexpressions,theworld’swaysofspeaking,theworld’sdescriptions,withwhichtheTathāgataexpresseshimselfbutwithoutgraspingatthem.”Inotherwords,hepicksthemupforthepurposeathandandthenletsthemgo.Thustheyarenottoberegardedascentraltohisteaching.Instead,theyshouldbereadasexamplesofhisabilitytoadaptthelanguageofhisinterlocutorstohisownpurposes.Forthisreason,thissuttaisbestreadonlyafteryouhavereadothersuttasandarefamiliarwiththemorecentralconceptsoftheBuddha’steachings.

OfparticularinteresthereistheBuddha’streatmentofthethree“acquisitionsofaself.”Thefirst—thegrossself—referstotheordinary,everydaysenseofidentifyingwithone’sbody.Thelattertwo—themind-madeacquisitionandtheformlessacquisition—refertothesenseofselfthatcanbedevelopedin

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meditation.Themind-madeacquisitioncanresultfromanexperienceofthemind-madebody—the“astralbody”—thatconstitutesoneofthepowersthatcanbedevelopedthroughconcentrationpractice.Theformlessacquisitioncanresultfromanyoftheformlessstatesofconcentration—suchasanexperienceofinfinitespace,infiniteconsciousness,ornothingness.Althoughmeditators,onexperiencingthesestates,mightassumethattheyhaveencounteredtheir“trueself,”theBuddhaiscarefultonotethattheseareacquisitions,andthattheyarenomoreone’strueselfthanthebodyis.Theyareone’sacquisitionofaselfonlyforthetimethatoneidentifieswiththem.TheBuddhagoesontosaythatheteachestheDhammaforthesakeofabandoningeveryacquisitionofaself“suchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now.”

* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingnearSāvatthīinJeta’sGrove,Anāthapiṇḍika’smonastery.NowonthatoccasionPoṭṭhapādathewanderer,togetherwithalargefollowingofabout300wanderers,hadtakenupresidenceinthedebatinghallneartheTiṇḍukatreeinthesingle-pavilionparkofQueenMallikā.ThentheBlessedOne,earlyinthemorning—havingadjustedhisunderrobeandtakinghisbowl&outerrobe—enteredSāvatthīforalms.Thenthethoughtoccurredtohim,“Whileit’sstilltooearlytogointoSāvatthīforalms,whydon’tIgotothedebatinghallneartheTiṇḍukatreeinthesingle-pavilionparkofQueenMallikātoseePoṭṭhapādathewanderer?”SohewenttothedebatinghallneartheTiṇḍukatreeinthesingle-pavilionparkofQueenMallikā.

NowonthatoccasionPoṭṭhapādathewandererwassittingwithhislargefollowingofwanderers,allmakingagreatnoise&racket,discussingmanykindsofbestialtopicsofconversation:conversationaboutkings,robbers,&ministersofstate;armies,alarms,&battles;food&drink;clothing,furniture,garlands,&scents;relatives;vehicles;villages,towns,cities,thecountryside;women&heroes;thegossipofthestreet&thewell;talesofthedead;talesofdiversity,thecreationoftheworld&ofthesea;talkofwhetherthingsexistornot.ThenPoṭṭhapādathewanderersawtheBlessedOnecomingfromafar,andonseeinghim,hushedhisfollowing:“Bequiet,goodsirs.Don’tmakeanynoise.HerecomesthecontemplativeGotama.Heisfondofquietudeand

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speaksinpraiseofquietude.Maybe,ifheperceivesourgroupasquiet,hewillconsideritworthhiswhiletocomeourway.”Sothewanderersfellsilent.

ThentheBlessedOnewenttoPoṭṭhapāda,andPoṭṭhapādasaidtohim,“Come,BlessedOne.Welcome,BlessedOne.It’sbeenalongtimesincetheBlessedOnehasgoneoutofhiswaytocomehere.Sitdown,BlessedOne.Thisseathasbeenprepared.”SotheBlessedOnesatonthepreparedseat.Poṭṭhapāda,takingalowerseat,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Forwhattopicofconversationareyougatheredtogetherhere?Inthemidstofwhattopicofconversationhaveyoubeeninterrupted?”

Whenthiswassaid,Poṭṭhapādareplied,“Nevermind,lord,aboutthetopicofconversationforwhichwehavegatheredhere.Itwon’tbedifficultfortheBlessedOnetohearaboutthatlater.Forthepastfewdaysadiscussionhasarisenamongthemanysectsofcontemplatives&brahmansgatheredandsittingtogetherinthedebatinghall,concerningtheultimatecessationofperception:‘Howistheretheultimatecessationofperception?’Withregardtothis,somesaid,‘Aperson’sperceptionarisesandceaseswithoutcause,withoutreason.Whenitarises,oneispercipient.Whenitceases,oneisnotpercipient.’1That’showonegroupdescribedtheultimatecessationofperception.

“Thensomeoneelsesaid,‘No,that’snothowitis.Perceptionisaperson’sself,whichcomesandgoes.Whenitcomes,oneispercipient.Whenitgoes,oneisnotpercipient.’That’showonegroupdescribedtheultimatecessationofperception.

“Thensomeoneelsesaid,‘No,that’snothowitis,fortherearecontemplatives&brahmansofgreatpower,greatpotency.Theydrawperceptioninandoutofaperson.Whentheydrawitin,oneispercipient.Whentheydrawitout,oneisnotpercipient.’That’showonegroupdescribedtheultimatecessationofperception.

“Thensomeoneelsesaid,‘No,that’snothowitis,fortherearedevasofgreatpower,greatpotency.Theydrawperceptioninandoutofaperson.Whentheydrawitin,oneispercipient.Whentheydrawitout,oneisnotpercipient.’That’showonegroupdescribedtheultimatecessationofperception.

“ThenthememoryoftheBlessedOnearosewithinme:‘Ah,theBlessedOne!Ah,theOneWell-gone—whosurelyiswell-skilledinthesematters.’TheBlessedOneisskilledandexpertintheultimatecessationofperception.So

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what,lord,istheultimatecessationofperception?”“Inthisregard,Poṭṭhapāda,thosecontemplatives&brahmanswhosaythat

aperson’sperceptionarises&ceaseswithoutcause,withoutreason,arewrongfromtheverystart.Whyisthat?Becauseaperson’sperceptionarises&ceaseswithacause,withareason.Withtraining,oneperceptionarisesandwithtraininganotherperceptionceases.Andwhatisthattraining?

“ThereisthecasewhereaTathāgataappearsintheworld,worthyandrightlyself-awakened.[asinDN2]…

“Thisishowamonkisconsummateinvirtue.…“Seeingthatthesefivehindranceshavebeenabandonedwithinhim,he

becomesglad.Glad,hebecomesenraptured.Enraptured,hisbodygrowstranquil.Hisbodytranquil,heissensitivetopleasure.Feelingpleasure,hismindbecomesconcentrated.

“Quitesecludedfromsensuality,secludedfromunskillfulqualities,themonkenters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hisearlierperceptionofsensualityceases,andonthatoccasionthereisaperceptionofarefinedtruthofrapture&pleasurebornofseclusion.Onthatoccasionheisonewhoispercipientofarefinedtruthofrapture&pleasurebornofseclusion.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Then,withthestillingofdirectedthoughts&evaluations,themonkenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Hisearlierperceptionofarefinedtruthofrapture&pleasurebornofseclusionceases,andonthatoccasionthereisaperceptionofarefinedtruthofrapture&pleasurebornofconcentration.Onthatoccasionheisonewhoispercipientofarefinedtruthofrapture&pleasurebornofconcentration.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthefadingofrapture,themonkremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hisearlierperceptionofarefinedtruthofrapture&pleasurebornofconcentrationceases,andonthatoccasionthereisaperceptionofarefinedtruthofequanimity.Onthatoccasionheisonewhoispercipientofarefinedtruthofequanimity.Andthusitisthatwithtrainingoneperception

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arisesandwithtraininganotherperceptionceases.“Andfurther,withtheabandoningofpleasure&pain—aswiththeearlier

disappearanceofelation&distress—themonkenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hisearlierperceptionofarefinedtruthofequanimityceases,andonthatoccasionthereisaperceptionofarefinedtruthofneitherpleasurenorpain.Onthatoccasionheisonewhoispercipientofarefinedtruthofneitherpleasurenorpain.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthecompletetranscendingofperceptionsof(physical)form,withthedisappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’themonkenters&remainsinthedimensionoftheinfinitudeofspace.Hisearlierperceptionofarefinedtruthofneitherpleasurenorpainceases,andonthatoccasionthereisaperceptionofarefinedtruthofthedimensionoftheinfinitudeofspace.Onthatoccasionheisonewhoispercipientofarefinedtruthofthedimensionoftheinfinitudeofspace.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’themonkenters&remainsinthedimensionoftheinfinitudeofconsciousness.Hisearlierperceptionofarefinedtruthofthedimensionoftheinfinitudeofspaceceases,andonthatoccasionthereisaperceptionofarefinedtruthofthedimensionoftheinfinitudeofconsciousness.Onthatoccasionheisonewhoispercipientofarefinedtruthofthedimensionoftheinfinitudeofconsciousness.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.

“Andfurther,withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’enters&remainsinthedimensionofnothingness.Hisearlierperceptionofarefinedtruthofthedimensionoftheinfinitudeofconsciousnessceases,andonthatoccasionthereisaperceptionofarefinedtruthofthedimensionofnothingness.Onthatoccasionheisonewhoispercipientofarefinedtruthofthedimensionofnothingness.Andthusitisthatwithtrainingoneperceptionarisesandwithtraininganotherperceptionceases.2

“Now,whenthemonkispercipientofhimselfhere,thenfromtheretothere,stepbystep,hetouchesthepeakofperception.Asheremainsatthe

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peakofperception,thethoughtoccurstohim,‘Thinkingisbadforme.Notthinkingisbetterforme.IfIweretothinkandwill,thisperceptionofminewouldcease,andagrosserperceptionwouldappear.WhatifIwereneithertothinknortowill?’3Soheneitherthinksnorwills,andasheisneitherthinkingnorwilling,thatperceptionceases4andanother,grosserperceptiondoesnotappear.Hetouchescessation.This,Poṭṭhapāda,ishowthereisthealert5step-bystepattainmentoftheultimatecessationofperception.

“Nowwhatdoyouthink,Poṭṭhapāda?Haveyoueverbeforeheardofsuchanalertstep-bystepattainmentoftheultimatecessationofperception?”

“No,lord.AndhereishowIunderstandtheDhammataughtbytheBlessedOne:‘Whenthemonkispercipientofhimselfhere,thenfromtheretothere,stepbystep,hetouchesthepeakofperception.Asheremainsatthepeakofperception,thethoughtoccurstohim,”Thinkingisbadforme.Notthinkingisbetterforme.IfIweretothinkandwill,thisperceptionofminewouldcease,andagrosserperceptionwouldappear.WhatifIwereneithertothinknortowill?”Soheneitherthinksnorwills,andasheisneitherthinkingnorwilling,thatperceptionceasesandanother,grosserperceptiondoesnotappear.Hetouchescessation.This,Poṭṭhapāda,ishowthereisthealertstep-bystepattainmentoftheultimatecessationofperception.’”

“That’sright,Poṭṭhapāda.”“But,lord,doestheBlessedOnedescribeonepeakofperceptionormany

peaksofperception?”“Poṭṭhapāda,Idescribeonepeakofperceptionandmanypeaksof

perception.”“AndhowdoestheBlessedOnedescribeonepeakofperceptionandmany

peaksofperception?”“Inwhateverwayonetouchescessation,Poṭṭhapāda,that’sthewayI

describethepeakofperception.6That’showIdescribeonepeakofperceptionandmanypeaksofperception.”

“Now,lord,doesperceptionarisefirst,andknowledgeafter;ordoesknowledgearisefirst,andperceptionafter;ordoperception&knowledgearisesimultaneously?”

“Poṭṭhapāda,perceptionarisesfirst,andknowledgeafter.Andthearisingofknowledgecomesfromthearisingofperception.Onediscerns,‘It’sindependenceonthis7thatmyknowledgehasarisen.’Throughthislineofreasoningonecanrealizehowperceptionarisesfirst,andknowledgeafter,and

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howthearisingofknowledgecomesfromthearisingofperception.”“Now,lord,isperceptionaperson’sself,orisperceptiononethingandself

another?”“Whatselfdoyouposit,Poṭṭhapāda?”“Ipositagrossself,possessedofform,madeupofthefourgreatexistents

[earth,water,fire,andwind],feedingonphysicalfood.”“Then,Poṭṭhapāda,yourselfwouldbegross,possessedofform,madeupof

thefourgreatexistents,feedingonphysicalfood.Thatbeingthecase,thenforyouperceptionwouldbeonethingandselfanother.Andit’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother:evenasthereremainsthisgrossself—possessedofform,madeupofthefourgreatexistents,andfeedingonfood—oneperceptionarisesforthatpersonasanotherperceptionpassesaway.It’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother.”

“Then,lord,Ipositamind-madeselfcompleteinallitsparts,notinferiorinitsfaculties.”8

“Then,Poṭṭhapāda,yourselfwouldbemind-made,completeinallitsparts,notinferiorinitsfaculties.Thatbeingthecase,thenforyouperceptionwouldbeonethingandselfanother.Andit’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother:evenasthereremainsthismind-madeself—completeinallitsparts,notinferiorinitsfaculties—oneperceptionarisesforthatpersonasanotherperceptionpassesaway.It’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother.”

“Then,lord,Ipositaformlessselfmadeofperception.”“Then,Poṭṭhapāda,yourselfwouldbeformlessandmadeofperception.

Thatbeingthecase,thenforyouperceptionwouldbeonethingandselfanother.Andit’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother:evenasthereremainsthisformlessselfmadeofperception,oneperceptionarisesforthatpersonasanotherperceptionpassesaway.It’sthroughthislineofreasoningthatonecanrealizehowperceptionwillbeonethingandselfanother.”

“Isitpossibleformetoknow,lord,whetherperceptionisaperson’sselforifperceptionisonethingandselfanother?”

“Poṭṭhapāda—havingotherviews,otherpractices,othersatisfactions,otheraims,otherteachers—it’shardforyoutoknowwhetherperceptionisa

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person’sselforifperceptionisonethingandselfanother.”“Wellthen,lord,if—havingotherviews,otherpractices,othersatisfactions,

otheraims,otherteachers—it’shardformetoknowwhetherperceptionisaperson’sselforifperceptionisonethingandselfanother,thenisitthecasethatthecosmosiseternal,thatonlythisistrueandanythingotherwiseisworthless?”

“Poṭṭhapāda,Ihaven’texpoundedthatthecosmosiseternal,thatonlythisistrueandanythingotherwiseisworthless.”

“Thenisitthecasethatthecosmosisnoteternal,thatonlythisistrueandanythingotherwiseisworthless?”

“Poṭṭhapāda,Ihaven’texpoundedthatthecosmosisnoteternal,thatonlythisistrueandanythingotherwiseisworthless.”

“Thenisitthecasethatthecosmosisfinite…thecosmosisinfinite…thesoul&thebodyarethesame…thesoulisonethingandthebodyanother…afterdeathaTathāgataexists…afterdeathaTathāgatadoesnotexist…afterdeathaTathāgatabothexists&doesnotexist…afterdeathaTathāgataneitherexistsnordoesnotexist,thatonlythisistrueandanythingotherwiseisworthless?”

“Poṭṭhapāda,Ihaven’texpoundedthatafterdeathaTathāgataneitherexistsnordoesnotexist,thatonlythisistrueandanythingotherwiseisworthless.”

“Butwhyhasn’ttheBlessedOneexpoundedthesethings?”“Becausetheyarenotconducivetothegoal,arenotconducivetothe

Dhamma,arenotbasictotheholylife.Theydon’tleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.That’swhyIhaven’texpoundedthem.”

“AndwhathastheBlessedOneexpounded?”“Ihaveexpoundedthat,‘Thisisstress’…‘Thisistheoriginationofstress’…

‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress.’

“AndwhyhastheBlessedOneexpoundedthesethings?”“Becausetheyareconducivetothegoal,conducivetotheDhamma,and

basictotheholylife.Theyleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledge,toself-awakening,tounbinding.That’swhyIhaveexpoundedthem.”

“Soitis,BlessedOne.Soitis,OOneWell-gone.Wellnow,it’stimefortheBlessedOnetodoasheseesfit.”

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ThentheBlessedOnegotupfromhisseatandleft.Notlongafterhehadleft,thewanderers,withsneeringwords,jeeredat

Poṭṭhapādathewandererfromallsides:“So,whateverthecontemplativeGotamasays,SirPoṭṭhapādarejoicesinhiseveryword:‘Soitis,BlessedOne.Soitis,OOneWell-gone.’Butwedon’tunderstandthecontemplativeGotamaashavingtaughtanycategoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.”

Whenthiswassaid,Poṭṭhapādathewandererrepliedtothewanderers,“I,too,don’tunderstandthecontemplativeGotamaashavingtaughtanycategoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.ButthecontemplativeGotamadescribesagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhamma.Andwhenagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhammaisbeingexplained,whyshouldn’taknowledgeablepersonsuchasmyselfrejoiceinthewell-spokennessofthecontemplativeGotama’swell-spokenwords?”

Thentwoorthreedayslater,Cittatheelephanttrainer’ssonandPoṭṭhapādathewandererwenttotheBlessedOne.Ontheirarrival,CittaboweddowntotheBlessedOneandsattooneside,whilePoṭṭhapādathewanderergreetedtheBlessedOnecourteously.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“Theotherday,notlongaftertheBlessedOnehadleft,thewanderers,withsneeringwords,jeeredatmefromallsides:‘So,whateverthecontemplativeGotamasays,SirPoṭṭhapādarejoicesinhiseveryword:“Soitis,BlessedOne.Soitis,OOneWell-gone.”Butwedon’tunderstandthecontemplativeGotamaashavingtaughtanycategoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.’

“Whenthiswassaid,Irepliedtothewanderers,‘I,too,don’tunderstandthecontemplativeGotamaashavingtaughtanycategoricalteachingastowhetherthecosmosiseternalorthecosmosisnoteternalor…whetherafterdeathaTathāgataneitherexistsnordoesnotexist.ButthecontemplativeGotamadescribesagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhamma.Andwhenagenuine,authentic,andaccuratepractice,groundedintheDhammaandconsonantwiththeDhamma

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isbeingexplained,whyshouldn’taknowledgeablepersonsuchasmyselfrejoiceinthewell-spokennessofthecontemplativeGotama’swell-spokenwords?’”

[TheBuddha:]“Poṭṭhapāda,allthosewanderersareblindandhavenoeyes.Youaloneamongthemhaveeyes.Ihavetaughtanddeclaredsometeachingstobecategorical,andsometeachingstobenotcategorical.AndwhataretheteachingsthatIhavetaughtanddeclaredtobenotcategorical?(Thestatementthat)‘Thecosmosiseternal’Ihavetaughtanddeclaredtobeanotcategoricalteaching.(Thestatementthat)‘Thecosmosisnoteternal’…‘Thecosmosisfinite’…‘Thecosmosisinfinite’…‘Thesoul&thebodyarethesame’…‘Thesoulisonethingandthebodyanother’…‘AfterdeathaTathāgataexists’…‘AfterdeathaTathāgatadoesnotexist’…‘AfterdeathaTathāgatabothexists&doesnotexist’…‘AfterdeathaTathāgataneitherexistsnordoesnotexist’Ihavetaughtanddeclaredtobeanotcategoricalteaching.AndwhyhaveItaughtanddeclaredtheseteachingstobenotcategorical?Becausetheyarenotconducivetothegoal,arenotconducivetotheDhamma,arenotbasictotheholylife.Theydon’tleadtodisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,tounbinding.That’swhyIhavetaughtanddeclaredthemtobenotcategorical.

“AndwhathaveItaughtanddeclaredtobecategoricalteachings?(Thestatementthat)‘Thisisstress’Ihavetaughtanddeclaredtobeacategoricalteaching.(Thestatementthat)‘Thisistheoriginationofstress’…‘Thisisthecessationofstress’…‘Thisisthepathofpracticeleadingtothecessationofstress’Ihavetaughtanddeclaredtobeacategoricalteaching.AndwhyhaveItaughtanddeclaredtheseteachingstobecategorical?Becausetheyareconducivetothegoal,conducivetotheDhamma,andbasictotheholylife.Theyleadtodisenchantment,todispassion,tocessation,tocalm,todirectknowledge,toself-awakening,tounbinding.That’swhyIhavetaughtanddeclaredthemtobecategorical.

“Therearesomecontemplatives&brahmanswithadoctrine&viewlikethis:‘Afterdeath,theselfisexclusivelyhappyandfreefromdisease.’Iapproachedthemandaskedthem,‘Isittruethatyouhaveadoctrine&viewlikethis:“Afterdeath,theselfisexclusivelyhappyandfreefromdisease”?’Whenaskedthis,theyreplied,‘Yes.’SoIaskedthem,‘Butdoyoudwellhavingknownorseenanexclusivelyhappyworld?’Whenaskedthis,theysaid,‘No.’SoIaskedthem,‘Buthaveyoueverbeenawareofaselfexclusivelyhappyforadayoranight,orforhalfadayorhalfanight?’Whenaskedthis,theysaid,

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‘No.’SoIaskedthem,‘Butdoyouknowthat“Thisisthepath,thisisthepracticefortherealizationofanexclusivelyhappyworld”?’Whenaskedthis,theysaid,‘No.’SoIaskedthem,‘Buthaveyouheardthevoicesofdevasreborninanexclusivelyhappyworld,saying,“Practicewell,mydears.Practicestraightforwardly,mydears,fortherealizationofanexclusivelyhappyworld,becauseitwasthroughsuchapracticethatweourselveshavebeenreborninanexclusivelyhappyworld”?’Whenaskedthis,theysaid,‘No.’

“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthosecontemplatives&brahmansturnouttobeunconvincing?”

“Yes,lord.Whenthisisthecase,thewordsofthosecontemplatives&brahmansturnouttobeunconvincing.”

“Poṭṭhapāda,it’sasifamanweretosay,‘I’minlovewiththemostbeautifulwomaninthiscountry,’andotherpeopleweretosaytohim,‘Well,mygoodman,thismostbeautifulwomaninthiscountrywithwhomyouareinlove:doyouknowifshe’softhewarriorcaste,thebrahmancaste,themerchantcaste,orthelaborercaste?’and,whenaskedthis,hewouldsay,‘No.’Thentheywouldsaytohim,‘Wellthen,doyouknowhernameorclanname?Whethershe’stall,short,orofmediumheight?Whethershe’sdark,fair,orruddy-skinned?Doyouknowwhatvillageortownorcityshe’sfrom?’Whenaskedthis,hewouldsay,‘No.’Thentheywouldsaytohim,‘Soyou’veneverknownorseenthewomanyou’reinlovewith?’Whenaskedthis,hewouldsay,‘Yes.’

“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthatmanturnouttobeunconvincing?”

“Yes,lord.…”“Inthesameway,therearesomecontemplatives&brahmanswitha

doctrine&viewlikethis:‘Afterdeath,theselfisexclusivelyhappyandfreefromdisease.’…Don’tthewordsofthosecontemplatives&brahmansturnouttobeunconvincing?”

“Yes,lord.…”“Poṭṭhapāda,it’sasifamanatacrossroadsweretobuildastaircasefor

ascendingtoapalace,andotherpeopleweretosaytohim,‘Well,mygoodman,thispalaceforwhichyouarebuildingastaircase:doyouknowwhetherit’seast,west,north,orsouthofhere?Whetherit’shigh,low,orinbetween?’and,whenaskedthis,hewouldsay,‘No.’Thentheywouldsaytohim,‘Soyoudon’tknoworseethepalaceforwhichyouarebuildingastaircase?’Whenaskedthis,hewouldsay,‘Yes.’

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“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthatmanturnouttobeunconvincing?”

“Yes,lord.…”“Inthesameway,therearesomecontemplatives&brahmanswitha

doctrine&viewlikethis:‘Afterdeath,theselfisexclusivelyhappyandfreefromdisease.’…Don’tthewordsofthosecontemplatives&brahmansturnouttobeunconvincing?”

“Yes,lord.Whenthisisthecase,thewordsofthosecontemplatives&brahmansturnouttobeunconvincing.”

“Poṭṭhapāda,therearethesethreeacquisitionsofaself:thegrossacquisitionofaself,themind-madeacquisitionofaself,andtheformlessacquisitionofaself.9Andwhatisthegrossacquisitionofaself?Possessedofform,madeupofthefourgreatexistents,feedingonphysicalfood:thisisthegrossacquisitionofaself.Andwhatisthemind-madeacquisitionofaself?Possessedofform,mind-made,completeinallitsparts,notinferiorinitsfaculties:thisisthemind-madeacquisitionofaself.Andwhatistheformlessacquisitionofaself?Formlessandmadeofperception:thisistheformlessacquisitionofaself.

“IteachtheDhammafortheabandoningofthegrossacquisitionofaself,suchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now.Ifthethoughtshouldoccurtoyouthat,whendefilingmentalqualitiesareabandonedandbrightmentalqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,one’sabidingisstressful/painful,youshouldnotseeitinthatway.Whendefilingmentalqualitiesareabandonedandbrightmentalqualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,thereisjoy,rapture,calm,mindfulness,alertness,andapleasant/happyabiding.

“IalsoteachtheDhammafortheabandoningofthemind-madeacquisitionofaself…fortheabandoningoftheformlessacquisitionofaself,suchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now.…Whendefilingmentalqualitiesareabandonedandbrightmental

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qualitieshavegrown,andoneenters&remainsintheculmination&abundanceofdiscernment,havingknown&realizeditforoneselfinthehere&now,thereisjoy,rapture,calm,mindfulness,alertness,andapleasant/happyabiding.

“Inthepast,Ihavebeenasked,‘What,friend,isthegrossacquisitionofaselfforwhoseabandoningyouteachtheDhammasuchthat,whenyoupracticeit,defilingmentalqualitieswillbeabandoned,brightmentalqualitieswillgrow,andyouwillenter&remainintheculmination&abundanceofdiscernment,havingknown&realizeditforyourselfinthehere&now?’Whenaskedthis,Iwouldanswer,‘This,friend,isthatgrossacquisitionofaselfforwhoseabandoningIteachtheDhamma.…’

“Inthepast,Ihavebeenasked,‘What,friend,isthemind-madeacquisitionofaself…theformlessacquisitionofaselfforwhoseabandoningyouteachtheDhamma…?’Whenaskedthis,Iwouldanswer,‘This,friend,isthatgrossacquisitionofaselfforwhoseabandoningIteachtheDhamma.…’

“Whatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthosewordsturnouttobeconvincing?”

“Yes,lord.Whenthisisthecase,thosewordsturnouttobeconvincing.”“Poṭṭhapāda,it’sasifamanatacrossroadsweretobuildastaircasefor

ascendingtoapalace,andotherpeopleweretosaytohim,‘Well,mygoodman,thispalaceforwhichyouarebuildingastaircase:doyouknowwhetherit’seast,west,north,orsouthofhere?Whetherit’shigh,low,orinbetween?’Hewouldsay,‘This,friends,isthepalacetowhichIambuildingastaircase.Thestaircaseisrightunderthepalace.’

“Sowhatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthewordsofthatmanturnouttobeconvincing?”

“Yes,lord.…”“Inthesameway,inthepastIhavebeenasked,‘What,friend,isthegross

acquisitionofaself…themind-madeacquisitionofaself…theformlessacquisitionofaselfforwhoseabandoningyouteachtheDhamma…?’Whenaskedthis,Iwouldanswer,‘This,friend,isthatgrossacquisitionofaselfforwhoseabandoningIteachtheDhamma.…’

“Whatdoyouthink,Poṭṭhapāda?Whenthisisthecase,don’tthosewordsturnouttobeconvincing?”

“Yes,lord.Whenthisisthecase,thosewordsturnouttobeconvincing.”

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Whenthiswassaid,Cittatheelephanttrainer’ssonsaidtotheBlessedOne:“Whenthereisagrossacquisitionofaself,isitthecasethenthatone’smind-madeacquisitionofaselfandformlessacquisitionofaselfarenull&void,andonlyone’sgrossacquisitionofaselfistrue?Andwhenthereisamind-madeacquisitionofaself,isitthecasethenthatone’sgrossacquisitionofaselfandformlessacquisitionofaselfarenull&void,andonlyone’smind-madeacquisitionofaselfistrue?Andwhenthereisaformlessacquisitionofaself,isitthecasethenthatone’sgrossacquisitionofaselfandmind-madeacquisitionofaselfarenull&void,andonlyone’sformlessacquisitionofaselfistrue?”

“Citta,whenthereisagrossacquisitionofaself,it’snotclassifiedeitherasamind-madeacquisitionofaselforasaformlessacquisitionofaself.It’sclassifiedjustasagrossacquisitionofaself.Whenthereisamind-madeacquisitionofaself,it’snotclassifiedeitherasagrossacquisitionofaselforasaformlessacquisitionofaself.It’sclassifiedjustasamind-madeacquisitionofaself.Whenthereisaformlessacquisitionofaself,it’snotclassifiedeitherasagrossacquisitionofaselforasamind-madeacquisitionofaself.Itisclassifiedjustasaformlessacquisitionofaself.

“Supposetheyweretoaskyou:‘Didyouexistinthepast?Didyounotnotexist?Willyouexistinthefuture?Willyounotnotexist?Doyouexistnow?Doyounotnotexist?’Thusasked,howwouldyouanswer?”

“…Thusasked,lord,Iwouldanswer:‘Iexistedinthepast.Ididnotnotexist.Iwillexistinthefuture.Iwillnotnotexist.Iexistnow.Idonotnotexist.’.…That’showIwouldanswer.”

“Suppose,Citta,theyweretoaskyou:‘Whateveryourpastacquisitionofaself:Isthataloneyourtrueacquisitionofself,whilethefuture&presentonesarenull&void?Whateveryourfutureacquisitionofaself:Isthataloneyourtrueacquisitionofaself,whilethepast&presentonesarenull&void?Whateveryourpresentacquisitionofaself:Isthataloneyourtrueacquisitionofaself,whilethepast&futureonesarenull&void?’Thusasked,howwouldyouanswer?”

“…Thusasked,lord,Iwouldanswer:‘Whatevermypastacquisitionofaself:onthatoccasion,thatalonewasmytrueacquisitionofaself,whilefuture&presentoneswerenull&void.Whatevermyfutureacquisitionofaself:onthatoccasion,thatalonewillbemytrueacquisitionofaself,whilethepast&presentoneswillbenull&void.Whatevermypresentacquisitionofaself:onthatoccasion,thataloneismytrueacquisitionofaself,whilethepast&future

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onesarenull&void.“Inthesameway,Citta,whenthereisagrossacquisitionofaself…it’s

classifiedjustasagrossacquisitionofaself.Whenthereisamind-madeacquisitionofaself.…Whenthereisaformlessacquisitionofaself,it’snotclassifiedeitherasagrossacquisitionofaselforasamind-madeacquisitionofaself.It’sclassifiedjustasaformlessacquisitionofaself.

“Justaswhenmilkcomesfromacow,curdsfrommilk,butterfromcurds,gheefrombutter,andtheskimmingsofgheefromghee.Whenthereismilk,it’snotclassifiedascurds,butter,ghee,orskimmingsofghee.It’sclassifiedjustasmilk.Whentherearecurds.…Whenthereisbutter.…Whenthereisghee.…Whentherearetheskimmingsofghee,they’renotclassifiedasmilk,curds,butter,orghee.They’reclassifiedjustastheskimmingsofghee.

“Inthesameway,whenthereisagrossacquisitionofaself…it’sclassifiedjustasagrossacquisitionofaself.Whenthereisamind-madeacquisitionofaself.…Whenthereisaformlessacquisitionofaself,it’snotclassifiedeitherasagrossacquisitionofaselforasamind-madeacquisitionofaself.It’sclassifiedjustasaformlessacquisitionofaself.

“Citta,thesearetheworld’sdesignations,theworld’sexpressions,theworld’swaysofspeaking,theworld’sdescriptions,withwhichtheTathāgataexpresseshimselfbutwithoutgraspingtothem.”10

Whenthiswassaid,PoṭṭhapādathewanderersaidtotheBlessedOne:“Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhasMasterGotama—throughmanylinesofreasoning—madetheDhammaclear.IgotoMasterGotamaforrefuge,totheDhamma,andtotheSaṅghaofmonks.MayMasterGotamaremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”

ButCittatheelephanttrainer’ssonsaidtotheBlessedOne:“Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned…inthesamewayhasMasterGotama—throughmanylinesofreasoning—madetheDhammaclear.IgotoMasterGotamaforrefuge,totheDhamma,andtotheSaṅghaofmonks.LetmeobtainthegoingforthintheBlessedOne’spresence!Letmeobtainacceptance!”11

SoCittatheelephanttrainer’ssonobtainedthegoingforthintheBlessedOne’spresence;heobtainedacceptance.AndnotlongafterhisAcceptance—dwellingalone,secluded,heedful,ardent,&resolute—heinnolongtime

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reached&remainedinthesupremegoaloftheholylife,forwhichclansmenrightlygoforthfromhomeintohomelessness,knowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndthusVen.Elephant-trainer’sSon12becameanotheroneofthearahants.

NOTES

1.Non-percipient(asaññī):Thistermissometimestranslatedas“unconscious,”butbecausetheBuddhaissostrictthroughoutthissuttainreferringtosaññāasit

functionsinothersuttas—as“perception,”i.e.,thelabelsoneattachestoexperience—translatingasaññīas“unconscious”createsneedlessconfusion,especiallyassomereadersmightassumethatthetermwouldmeantheabsenceofviññāṇa.Anasaññī

personmightbetterbeconceivedasoneinamentallyblankstate.2.Thediscussiondoesnotincludethedimensionofneitherperceptionnornon-

perceptionbecausethetopichereisperceptionand,asAN9:36pointsout,thedimensionofnothingnessisthehighestperception-attainment.

3.SeeMN140.4.LDBmistakenlyhas“arises”here.5.LDBomits“alert”here.(TherearemanyothermistakesintheLDBtranslation

ofthissutta,butasitwouldbetedioustonotethemall,Iamnotingonlythesetwo,toalertthereadertothefactthatthesloppinessthatunfortunatelymarsmuchofLDBisparticularlyevidentinitstranslationofthissutta.)

6.AsAN9:36pointsout,onecanattaincessationbasedonanyofthelevelsofjhānaortheformlessattainments.Thus,althoughthespecificlevelfromwhichcessationisattainedmightdifferfrompersontoperson,itsroleinfunctioningasthebasisforcessationisthesameineveryperson’sawakening.

7.AccordingtotheCommentary,theword“this”herereferstotheperceptioncharacterizingthelevelofjhānafromwhichoneattainedtheknowledgeofcessation.

8.Seethesectiononthemind-madebodyinDN2.9.Acquisitionofaself(atta-paṭilābho):AccordingtotheCommentary,thisrefers

totheacquisitionofanindividualidentity(attabhāva-paṭilābho)onanyofthethree

levelsofbecoming:thesensuallevel,thelevelofform,andtheformlesslevel.Thetermattabhāva-paṭilābhoisusedinanumberofsuttas—amongthemAN4:192—

whereitdefinitelyreferstothetypeofidentityoneassumesonexperiencingrebirthinaparticularlevelofbeing.However,therearetworeasonsfornotfollowingtheCommentary’sequationofatta-paṭilābhowithattabhāva-paṭilābho.(1)AsAN4:72

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makesclear,thereisatypeofattabhāva-paṭilābho—rebirthinthedimensionof

neitherperceptionnornon-perception—thatwouldnotbecoveredbyanyofthethreetypesofacquisitionofaselfmentionedinthissutta.ThustheBuddhaseemstobelimitinghisdiscussionheretothealternativeselvespositedbyPoṭṭhapāda.(2)Inalaterpassageinthissutta,theBuddhareferstotheacquisitionofaselfassomethinghecanpointtodirectlyinhislisteners’immediaterangeofexperience.Thusthetermwouldseemtorefertothesenseofselfonecanattainasaresultofdifferentlevelsofexperienceinmeditationhereandnow.

10.TheCommentarytakesthisisastheBuddha’saffirmationoftheidea—whichinlatercenturieswasacceptedinallschoolsofBuddhism—thathespoketruthontwolevels:conventionalandultimate.Incontext,though,theBuddhaseemstobereferringmerelytothefactthathehasadoptedthelinguisticusagesofhisinterlocutorssimplyforthesakeofdiscussion,andthattheyshouldnotbeinterpretedoutofcontext.

11.Fullordinationasamonk.12.Mv.I.74indicatesthatitwasconsideredasignofrespecttorefertoamonkby

hisclanname.

Seealso:DN15;MN109;SN22:59;SN44;AN4:42;AN10:95–96

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ToKevaṭṭa

KevaṭṭaSutta(DN11)

INTRODUCT ION

Thisdiscourse(alsoknownastheKevaddhaSutta)discussestheroleofmiraclesandconversationswithheavenlybeingsasapossiblebasisforfaithandbelief.Whilenotdenyingtherealityofsuchexperiences,theBuddhapointsoutthat—ofallpossiblemiracles—onlythemiracleofinstructioninthepropertrainingofthemindisreliable.Asforheavenlybeings,theyaresubjecttogreed,anger,anddelusion,andsotheinformationtheygive—especiallywithregardtothemiracleofinstruction—isnotnecessarilytrustworthy.Thustheonlyvalidbasisforfaithistheinstructionthat,whenfollowed,bringsabouttheendofone’sownmentaldefilements.

ThetaleconcludingthediscourseisoneofthefinestexamplesoftheearlyBuddhistsenseofhumor.

* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingatNālandāinPāvārika’smangogrove.ThenKevaṭṭathehouseholderapproachedtheBlessedOneand,onarrival,havingboweddown,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“Lord,thisNālandāispowerful,bothprosperousandpopulous,filledwithpeoplewhohavefaithintheBlessedOne.ItwouldbegoodiftheBlessedOneweretodirectamonktodisplayamiracleofpsychicpowerfromhissuperiorhumanstatesothatNālandāwouldtoanevengreaterextenthavefaithintheBlessedOne.”

Whenthiswassaid,theBlessedOnesaidtoKevaṭṭathehouseholder,“Kevaṭṭa,Idon’tteachthemonksinthisway:‘Come,monks,displayamiracleofpsychicpowertothelaypeoplecladinwhite.’”

Asecondtime.…Athirdtime,KevaṭṭathehouseholdersaidtotheBlessed

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One:“Iwon’targuewiththeBlessedOne,butItellyou:Lord,thisNālandāispowerful,bothprosperousandpopulous,filledwithpeoplewhohavefaithintheBlessedOne.ItwouldbegoodiftheBlessedOneweretodirectamonktodisplayamiracleofpsychicpowerfromhissuperiorhumanstatesothatNālandāwouldtoanevengreaterextenthavefaithintheBlessedOne.”

Athirdtime,theBlessedOnesaidtoKevaṭṭathehouseholder,“Kevaṭṭa,Idon’tteachthemonksinthisway:‘Come,monks,displayamiracleofpsychicpowertothelaypeoplecladinwhite.’

“Kevaṭṭa,therearethesethreemiraclesthatIhavedeclared,havingdirectlyknownandrealizedthemformyself.Whichthree?Themiracleofpsychicpower,themiracleoftelepathy,andthemiracleofinstruction.1

THE M I RACLE OF P SYCH IC P OWER

“Andwhatisthemiracleofpsychicpower?Thereisthecasewhereamonkwieldsmanifoldpsychicpowers.Havingbeenonehebecomesmany;havingbeenmanyhebecomesone.Heappears.Hevanishes.Hegoesunimpededthroughwalls,ramparts,andmountainsasifthroughspace.Hedivesinandoutoftheearthasifitwerewater.Hewalksonwaterwithoutsinkingasifitweredryland.Sittingcross-leggedhefliesthroughtheairlikeawingedbird.Withhishandhetouchesandstrokeseventhesunandmoon,somightyandpowerful.HeexercisesinfluencewithhisbodyevenasfarastheBrahmāworlds.

“Thensomeonewhohasfaithandconvictioninhimseeshimwieldingmanifoldpsychicpowers…exercisinginfluencewithhisbodyevenasfarastheBrahmāworlds.Hereportsthistosomeonewhohasnofaithandnoconviction,tellinghim,‘Isn’titawesome.Isn’titastounding,howgreatthepower,howgreattheprowessofthiscontemplative.JustnowIsawhimwieldingmanifoldpsychicpowers…exercisinginfluencewithhisbodyevenasfarastheBrahmāworlds.’

Thenthepersonwithoutfaith,withoutconviction,wouldsaytothepersonwithfaithandwithconviction:‘Sir,thereisacharmcalledtheGandhāricharmbywhichthemonkwieldedmanifoldpsychicpowers…exercisinginfluencewithhisbodyevenasfarastheBrahmāworlds.’Whatdoyouthink,Kevaṭṭa?Isn’tthatwhatthemanwithoutfaith,withoutconviction,wouldsaytothemanwithfaithandwithconviction?”

“Yes,lord,that’sjustwhathewouldsay.”

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“Seeingthisdrawbacktothemiracleofpsychicpower,Kevaṭṭa,Ifeelashamed,repelled,anddisgustedwiththemiracleofpsychicpower.

THE M I RACLE OF T ELEPATHY

“Andwhatisthemiracleoftelepathy?Thereisthecasewhereamonkreadstheminds,thementalevents,thethoughts,theponderingsofotherbeings,otherindividuals,(saying,)‘Suchisyourthinking,hereiswhereyourthinkingis,thusisyourmind.’

“Thensomeonewhohasfaithandconvictioninhimseeshimreadingtheminds…ofotherbeings.…Hereportsthistosomeonewhohasnofaithandnoconviction,tellinghim,‘Isn’titawesome.Isn’titastounding,howgreatthepower,howgreattheprowessofthiscontemplative.JustnowIsawhimreadingtheminds…ofotherbeings.…’

Thenthepersonwithoutfaith,withoutconviction,wouldsaytothepersonwithfaithandwithconviction:‘Sir,thereisacharmcalledtheMaṇikācharmbywhichthemonkreadtheminds…ofotherbeings.…’Whatdoyouthink,Kevaṭṭa?Isn’tthatwhatthemanwithoutfaith,withoutconviction,wouldsaytothemanwithfaithandwithconviction?”

“Yes,lord,that’sjustwhathewouldsay.”“Seeingthisdrawbacktothemiracleoftelepathy,Kevaṭṭa,Ifeelhorrified,

humiliated,anddisgustedwiththemiracleoftelepathy.

THE M I RACLE OF I NSTRUCT ION

“Andwhatisthemiracleofinstruction?Thereisthecasewhereamonkgivesinstructioninthisway:‘Directyourthoughtinthisway,don’tdirectitinthat.Attendtothingsinthisway,don’tattendtotheminthat.Letgoofthis,enterandremaininthat.’This,Kevaṭṭa,iscalledthemiracleofinstruction.

“ThenthereisthecasewhereaTathāgataappearsintheworld,worthyandrightlyself-awakened.HeteachestheDhammaadmirableinitsbeginning,admirableinitsmiddle,admirableinitsend.Heproclaimstheholylifebothinitsparticularsandinitsessence,entirelyperfect,surpassinglypure.

“Ahouseholderorhouseholder’sson,hearingtheDhamma,gainsconvictionintheTathāgataandreflects:‘Householdlifeisconfining,adustypath.Thelifegoneforthisliketheopenair.Itisnoteasylivingathometopracticetheholylifetotallyperfect,totallypure,likeapolishedshell.WhatifIweretoshaveoffmyhairandbeard,putontheochrerobes,andgoforthfrom

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thehouseholdlifeintohomelessness?’“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaves

hiscircleofrelatives,largeorsmall;shavesoffhishairandbeard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.

“Whenhehasthusgoneforth,helivesrestrainedbytherulesofthemonasticcode,seeingdangerintheslightestfaults.Consummateinhisvirtue,heguardsthedoorsofhissenses,ispossessedofmindfulness&alertness,andiscontent[fordetails,seeDN2].…

ABANDON ING THE H I NDRANCES

“Endowedwiththisnobleaggregateofvirtue,thisnoblerestraintoverthesensefaculties,thisnoblemindfulnessandalertness,andthisnoblecontentment,heseeksoutasecludeddwelling:aforest,theshadeofatree,amountain,aglen,ahillsidecave,acharnelground,aforestgrove,theopenair,aheapofstraw.Afterhismeal,returningfromhisalmsround,hesitsdown,crosseshislegs,holdshisbodyerect,andbringsmindfulnesstothefore.

“Abandoningcovetousnesswithregardtotheworld,hedwellswithanawarenessdevoidofcovetousness.Hecleanseshismindofcovetousness.Abandoningillwill&anger,hedwellswithanawarenessdevoidofillwill,sympatheticwiththewelfareofalllivingbeings.Hecleanseshismindofillwill&anger.Abandoningsloth&torpor,hedwellswithanawarenessdevoidofslothandtorpor,mindful,alert,percipientoflight.Hecleanseshismindofsloth&torpor.Abandoningrestlessness&anxiety,hedwellsundisturbed,hismindinwardlystilled.Hecleanseshismindofrestlessness&anxiety.Abandoninguncertainty,hedwellshavingcrossedoveruncertainty,withnoperplexitywithregardtoskillfulmentalqualities.Hecleanseshismindofuncertainty.

“Supposethataman,takingaloan,investsitinhisbusinessaffairs.Hisbusinessaffairssucceed.Herepayshisolddebtsandthereisextraleftoverformaintaininghiswife.Thethoughtwouldoccurtohim,‘Before,takingaloan,Iinvesteditinmybusinessaffairs.Nowmybusinessaffairshavesucceeded.Ihaverepaidmyolddebtsandthereisextraleftoverformaintainingmywife.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanfallssick—inpainandseriouslyill.Hedoesnotenjoyhismeals,andthereisnostrengthinhisbody.Astimepasses,heeventuallyrecoversfromthatsickness.Heenjoyshismealsandthereisstrengthinhisbody.Thethoughtwouldoccurtohim,‘Before,Iwas

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sick....NowIamrecoveredfromthatsickness.Ienjoymymealsandthereisstrengthinmybody.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisboundinprison.Astimepasses,heeventuallyisreleasedfromthatbondage,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,Iwasboundinprison.NowIamreleasedfromthatbondage,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethatamanisaslave,subjecttoothers,notsubjecttohimself,unabletogowherehelikes.Astimepasses,heeventuallyisreleasedfromthatslavery,subjecttohimself,notsubjecttoothers,freed,abletogowherehelikes.Thethoughtwouldoccurtohim,‘Before,Iwasaslave....NowIamreleasedfromthatslavery,subjecttomyself,notsubjecttoothers,freed,abletogowhereIlike.’Becauseofthathewouldexperiencejoyandhappiness.

“Nowsupposethataman,carryingmoneyandgoods,istravelingbyaroadthroughdesolatecountry.Astimepasses,heeventuallyemergesfromthatdesolatecountry,safeandsound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,carryingmoneyandgoods,Iwastravelingbyaroadthroughdesolatecountry.NowIhaveemergedfromthatdesolatecountry,safeandsound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoyandhappiness.

“Inthesameway,whenthesefivehindrancesarenotabandonedinhimself,themonkregardsitasadebt,asickness,aprison,slavery,aroadthroughdesolatecountry.Butwhenthesefivehindrancesareabandonedinhimself,heregardsitasunindebtedness,goodhealth,releasefromprison,freedom,aplaceofsecurity.Whenheseesthattheyhavebeenabandonedwithinhim,gladnessisborn.Inonewhoisgladdened,raptureisborn.Enrapturedatheart,hisbodygrowscalm.Hisbodycalm,heissensitivetopleasure.Feelingpleasure,hismindbecomesconcentrated.

THE F OUR J HĀNAS

“Quitesecludedfromsensuality,secludedfromunskillfulqualities,heentersandremainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagainandagainwithwater,sothathisballofbathpowder—saturated,moisture-laden,

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permeatedwithinandwithout—wouldneverthelessnotdrip;evenso,themonkpermeates...thisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofseclusion.

“This,too,iscalledthemiracleofinstruction.“Then,withthestillingofdirectedthoughts&evaluations,heentersand

remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromtheeast,west,north,orsouth,andwiththeskiessupplyingabundantshowerstime&again,sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeateandpervade,suffuseandfillitwithcoolwaters,therebeingnopartofthelakeunpervadedbythecoolwaters;evenso,themonkpermeates...thisverybodywiththeraptureandpleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyraptureandpleasurebornofconcentration.

“This,too,iscalledthemiracleofinstruction.“Andthen,withthefadingofrapture,heremainsequanimous,mindful,&

alert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhāna,andofhimthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hepermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture.Justasinalotuspond,someofthelotuses,bornandgrowinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeatedandpervaded,suffusedandfilledwithcoolwaterfromtheirrootstotheirtips,andnothingofthoselotuseswouldbeunpervadedwithcoolwater;evenso,themonkpermeates...thisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.

“This,too,iscalledthemiracleofinstruction.“Andthen,withtheabandoningofpleasure&pain—aswiththeearlier

disappearanceofelation&distress—heentersandremainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hesits,permeatingthebodywithapure,brightawareness.Justasifamanweresittingcoveredfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhis

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entirebodyunpervadedbypure,brightawareness.“This,too,iscalledthemiracleofinstruction.

INS IGH T K NOWLEDGE , ETC .

“Withhismindthusconcentrated,purified,&bright,unblemished,freefromdefects,pliant,malleable,steady,&attainedtoimperturbability,hedirectsandinclinesittoknowledge&vision…tocreatingamind-madebody…tothemodesofsupranormalpowers…tothedivineear-element…toknowledgeoftheawarenessofotherbeings…toknowledgeoftherecollectionofpastlives…toknowledgeofthepassingaway&re-appearanceofbeings…totheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’Justasiftherewereapoolofwaterinamountainglen—clear,limpid,andunsullied—whereamanwithgoodeyesightstandingonthebankcouldseeshells,gravel,andpebbles,andalsoshoalsoffishswimmingaboutandresting,anditwouldoccurtohim,‘Thispoolofwaterisclear,limpid,andunsullied.Herearetheseshells,gravel,andpebbles,andalsotheseshoalsoffishswimmingaboutandresting.’Inthesameway—withhismindthusconcentrated,purified,andbright,unblemished,freefromdefects,pliant,malleable,steady,andattainedtoimperturbability—themonkdirectsandinclinesittotheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

This,too,iscalledthemiracleofinstruction.“ThesearethethreemiraclesthatIdeclare,Kevaṭṭa,havingdirectlyknown

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andrealizedthemformyself.

CONVERSAT IONS WI TH THE D EVAS

“Once,Kevaṭṭa,thistrainofthoughtaroseintheawarenessofacertainmonkinthisverySaṅghaofmonks:‘Wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’Thenheattainedtosuchastateofconcentrationthatthewayleadingtothedevasappearedinhisconcentratedmind.SoheapproachedthedevasoftheretinueoftheFourGreatKingsand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,thedevasoftheretinueoftheFourGreatKingssaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearetheFourGreatKingswhoarehigherandmoresublimethanwe.Theyshouldknowwherethefourgreatelements…ceasewithoutremainder.’

“SothemonkapproachedtheFourGreatKingsand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements…ceasewithoutremainder?’

“Whenthiswassaid,theFourGreatKingssaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearethedevasoftheThirty-threewhoarehigherandmoresublimethanwe.Theyshouldknow.…’

“SothemonkapproachedthedevasoftheThirty-threeand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements…ceasewithoutremainder?’

“Whenthiswassaid,thedevasoftheThirty-threesaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButthereisSakka,therulerofthedevas,whoishigherandmoresublimethanwe.Heshouldknow.…’

“SothemonkapproachedSakka,therulerofthedevas,and,onarrival,askedhim,‘Friend,wheredothesefourgreatelements…ceasewithoutremainder?’

“Whenthiswassaid,Sakka,therulerofthedevas,saidtothemonk,‘Ialsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearetheYāmadevas[devasoftheHours]whoarehigherandmore

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sublimethanI.Theyshouldknow.…’.…“TheYāmadevassaid,‘Wealsodon’tknow.…Butthereisthedevanamed

Suyāma.…Heshouldknow.…’.…“Suyāmasaid,‘Ialsodon’tknow.…ButtherearetheTusitadevas.…They

shouldknow.…’.…“TheTusitadevassaid,‘Wealsodon’tknow.…Butthereisthedevanamed

Santusita.…Heshouldknow.…’.…“Santusitasaid,‘Ialsodon’tknow.…ButtherearetheNimmānaratīdevas.…

Theyshouldknow.…’.…“TheNimmānaratīdevas[devaswhodelightincreation]said,‘Wealso

don’tknow.…ButthereisthedevanamedSunimmita.…Heshouldknow.…’.…

“Sunimmitasaid,‘Ialsodon’tknow.…ButtherearetheParanimmitavasavattīdevas[devaswhowieldcontroloverthecreationsofothers].…Theyshouldknow.…’.…

“TheParanimmitavasavattīdevassaid,‘Wealsodon’tknow.…ButthereisthedevanamedParanimmitaVasavatti.…Heshouldknow.…’.…

“SothemonkapproachedthedevaVassavattiand,onarrival,askedhim,‘Friend,wheredothesefourgreatelements…ceasewithoutremainder?’

“Whenthiswassaid,thedevaVassavattisaidtothemonk,‘Ialsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButtherearethedevasofBrahmā’sretinuewhoarehigherandmoresublimethanI.Theyshouldknowwherethefourgreatelements…ceasewithoutremainder’.…

“ThenthemonkattainedtosuchastateofconcentrationthatthewayleadingtothedevasofBrahmā’sretinueappearedinhisconcentratedmind.SoheapproachedthedevasofBrahmā’sretinueand,onarrival,askedthem,‘Friends,wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,thedevasofBrahmā’sretinuesaidtothemonk,‘Wealsodon’tknowwherethefourgreatelements…ceasewithoutremainder.ButthereisBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Heishigherandmoresublimethanwe.Heshouldknowwherethefourgreatelements…ceasewithoutremainder.’

“‘Butwhere,friends,istheGreatBrahmānow?’

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“‘Monk,wealsodon’tknowwhereBrahmāisorinwhatwayBrahmāis.Butwhensignsappear,lightshinesforth,andaradianceappears,Brahmāwillappear.ForthesearetheportentsofBrahmā’sappearance:Lightshinesforthandaradianceappears.’

“ThenitwasnotlongbeforeBrahmāappeared.“SothemonkapproachedtheGreatBrahmāand,onarrival,said,‘Friend,

wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,theGreatBrahmāsaidtothemonk,‘I,monk,amBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.’

Asecondtime,themonksaidtotheGreatBrahmā,‘Friend,Ididn’taskyouifyouwereBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Iaskedyouwherethesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder.’

“Asecondtime,theGreatBrahmāsaidtothemonk,‘I,monk,amBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.’

“Athirdtime,themonksaidtotheGreatBrahmā,‘Friend,Ididn’taskyouifyouwereBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Iaskedyouwherethesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder.’

“ThentheGreatBrahmā,takingthemonkbythearmandleadinghimofftooneside,saidtohim,‘ThesedevasoftheretinueofBrahmābelieve,“ThereisnothingthattheGreatBrahmādoesnotknow.ThereisnothingthattheGreatBrahmādoesnotsee.ThereisnothingofwhichtheGreatBrahmāisunaware.ThereisnothingthattheGreatBrahmāhasnotrealized.”ThatiswhyIdidnotsayintheirpresencethatI,too,don’tknowwherethefourgreatelements…ceasewithoutremainder.Soit’syourownwrongdoing,yourownmistake,inthat—bypassingtheBlessedOne—yousearchedoutsideforananswertothisquestion.GorightbacktotheBlessedOneand,onarrival,askhimthis

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question.Howeverheanswersyou,that’showyoushouldrememberit.’“Then—justasastrongmanmightextendhisflexedarmorflexhis

extendedarm—themonkdisappearedfromtheBrahmāworldandimmediatelyappearedinfrontofme.Havingboweddowntome,hesattooneside.Ashewassittingtherehesaidtome,‘Lord,wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?’

“Whenthiswassaid,Isaidtohim,‘Once,monk,somesea-faringmerchants,takingashore-sightingbird,setoutacrosstheoceanintheirship.Whentheycouldnotseetheshorefromtheirship,theyreleasedtheshore-sightingbird.Itflewtotheeast;itflewtothesouth;itflewtothewest;itflewtothenorth;itflewtostraightup;itflewtotheintermediatedirections.Ifitsawtheshoreinanydirection,itflewthereandwasgone.Ifitdidnotseetheshoreinanydirection,itreturnedrightbacktotheship.Inthesameway,monk,havingsearchedasfarastheBrahmāworldandnotreceivingananswertothisquestion,youhavecomerightbacktomypresence.

“‘Thisquestionshouldnotbeaskedinthisway:Wheredothesefourgreatelements—theearthproperty,theliquidproperty,thefireproperty,andthewindproperty—ceasewithoutremainder?Instead,thequestionshouldbeaskedlikethis:

“‘Wheredowater,earth,fire,&windhavenofooting?

Wherearelong&short,coarse&fine,fair&foul,name&form

broughttoanend?

“‘Andtheanswertothatis:

“‘Consciousnesswithoutsurface,2withoutend,

luminousallaround:Herewater,earth,fire,&wind

havenofooting.Herelong&short

coarse&fine

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fair&foulname&form

areallbroughttoanend.Withthecessationof(theactivityof)consciousness

eachisherebroughttoanend.’”

ThatiswhattheBlessedOnesaid.Gratified,KevaṭṭathehouseholderdelightedintheBlessedOne’swords.

NOTES

1.SeeAN3:61.2.Viññāṇaṁanidassanaṁ.ThistermisnowhereexplainedintheCanon.

AnidassanaṁislistedinSN43asanepithetforunbinding.Thisisapparentlyrelated

totheimageinSN12:64ofabeamoflightthatdoesn’tland(or:“becomeestablished”)onanysurfaceanywhere,correspondingtoconsciousnessthattakesnofoodanywhere.MN49mentionsthatviññāṇaṁanidassanaṁ“isnotexperiencedthroughtheallnessoftheAll”—the“All”meaningthesixinternalandsixexternalsensemedia(seeSN35:23).Inthisitdiffersfromtheconsciousnessfactorindependentco-arising,whichisdefinedintermsofthesixsensemedia.Becausenameandformarebroughttoanend,thisconsciousnessalsoliesbeyondtheconsciousnessofthejhānasandtheformlessattainments,inasmuchasthefourjhānasarecomposedofbothnameandform,andtheformlessattainmentsarecomposedofvariousaspectsofname:feeling,perception,andfabrication.Theformlessjhānasarealsoexperiencedthroughthesixthsensemedium,theintellect.

Lyingoutsideoftimeandspace,consciousnesswithoutsurfacewouldalsonotcomeundertheconsciousness-aggregate,whichcoversallconsciousnessnearandfar;past,present,andfuture.However,thefactthatitisoutsideoftimeandspace—inadimensionwherethereisnohere,there,orinbetween(Ud1:10),nocoming,nogoing,orstaying(Ud8:1)—meansthatitcannotbedescribedaspermanentoromnipresent,termsthathavemeaningonlywithinspaceandtime.

Thestandarddescriptionofnibbānaafterdeathis,“Allthatissensed,notbeingrelished,willgrowcoldrighthere.”(SeeMN140andIti44.)Again,as“all”isdefinedasthesensemedia,thisraisesthequestionastowhetherconsciousnesswithoutfeatureisnotcoveredbythis“all.”However,AN4:173warnsthatanyspeculationastowhetheranythingdoesordoesn’tremainaftertheremainderlessstoppingofthesixsensemediaisto“objectifythenon-objectified,”whichgetsinthewayofattainingthenon-objectified.Thusthisisaquestionthatisbestputaside.

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Seealso:DN16;MN86;SN41:4;AN4:45;AN9:38

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ToLohicca

LohiccaSutta(DN12)

IhaveheardthatononeoccasiontheBlessedOnewasonawanderingtouramongtheKosalanswithalargeSaṅghaofmonks—approximately500monksinall—andarrivedatSālavatikā.NowatthattimethebrahmanLohiccawasreigningwithfeudatoryrightsoverSālavatikā—togetherwithitswealth,grass,timber,&grain—througharoyalgrantbestowedbyKingPasenadiKosala.Andatthattimeanevilviewpointtothiseffecthadarisentohim:“SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?”

ThenLohiccahearditsaid,“Gotamathecontemplative—thesonoftheSakyans,havinggoneforthfromtheSakyanclan—onawanderingtouramongtheKosalanswithalargeSaṅghaofmonks,approximately500monksinall—hasarrivedatSālavatikā.AndofthatMasterGotamathisfinereputationhasspread:‘HeisindeedaBlessedOne,worthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.Hehasmadeknown—havingrealizeditthroughdirectknowledge—thisworldwithitsdevas,Māras,&Brahmās,itsgenerationswiththeircontemplatives&brahmans,theirrulers&commonpeople;hasexplainedtheDhammaadmirableinthebeginning,admirableinthemiddle,admirableintheend;hasexpoundedtheholylifebothinitsparticulars&initsessence,entirelyperfect,surpassinglypure.Itisgoodtoseesuchaworthyone.’”

SoLohiccasaidtoRosikathebarber:“Come,dearRosika.GotoGotamathecontemplativeand,onarrival,askwhetherheisfreefromillness&affliction,iscarefree,strong,&livingincomfort,saying:‘ThebrahmanLohicca,Master

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Gotama,askswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.’Andthensay:‘MayMasterGotama,togetherwiththeSaṅghaofmonks,acquiescetotomorrow’smealwiththebrahmanLohicca.’”

Responding,“Asyousay,sir,”tothebrahmanLohicca,RosikathebarberwenttotheBlessedOneand,onarrival,bowingdowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“ThebrahmanLohicca,lord,askswhethertheBlessedOneisfreefromillness&affliction,iscarefree,strong,&livingincomfort.Andhesays,‘MaytheBlessedOne,togetherwiththeSaṅghaofmonks,acquiescetotomorrow’smealwiththebrahmanLohicca.’”TheBlessedOneacquiescedthroughsilence.

ThenRosikathebarber,understandingtheBlessedOne’sacquiescence,rosefromhisseat,boweddowntotheBlessedOne,circumambulatedhim—keepinghimtohisright—andreturnedtothebrahmanLohicca.Onarrivalhesaidtohim,“IhaveinformedtheBlessedOneofyourwords,(saying,)‘ThebrahmanLohicca,lord,askswhethertheBlessedOneisfreefromillness&affliction,iscarefree,strong,&livingincomfort.Andhesays,“MaytheBlessedOne,togetherwiththeSaṅghaofmonks,acquiescetotomorrow’smealwiththebrahmanLohicca.”’AndtheBlessedOnehasacquiesced.”

Then,asthenightwasending,thebrahmanLohiccahadchoicestaple&non-staplefoodspreparedinhisownhomeandthensaidtoRosikathebarber,“Come,dearRosika.GotoGotamathecontemplativeandonarrivalannouncethetime,(saying,)‘Itistime,MasterGotama.Themealisready.’”

Responding,“Asyousay,sir,”tothebrahmanLohicca,RosikathebarberwenttotheBlessedOneand,onarrival,bowingdowntohim,stoodtooneside.Ashewasstandingthere,heannouncedthetime,(saying,)“Itistime,lord.Themealisready.”

ThentheBlessedOneearlyinthemorning—havingadjustedhisunderrobeandcarryinghisbowl&outerrobe—wenttogetherwithaSaṅghaofmonkstoSālavatikā.Meanwhile,RosikathebarberwasfollowingrightbehindtheBlessedOneandsaidtohim,“Lord,anevilviewpointtothiseffecthasarisentothebrahmanLohicca:‘SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’ItwouldbegoodiftheBlessedOnewouldextract

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thebrahmanLohiccafromthisevilviewpoint.”“Perhapsthatwillbe,Rosika.Perhapsthatwillbe.”ThentheBlessedOnewenttothebrahmanLohicca’shome.Onarrival,he

satdownonaseatmadeready.ThebrahmanLohicca,withhisownhand,served&satisfiedtheBlessedOne&theSaṅghaofmonkswithchoicestaple&non-staplefoods.Then,whentheBlessedOnehadeatenandhadremovedhishandfromhisbowl,thebrahmanLohiccatookalowerseatandsattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Isittrue,Lohicca,thatanevilviewpointtothiseffecthasarisentoyou:‘SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’?”

“Yes,MasterGotama.”“Whatdoyouthink,Lohicca?Don’tyoureignoverSālavatikā?”“Yes,MasterGotama.”“Now,supposesomeoneweretosay,‘ThebrahmanLohiccareignsover

Sālavatikā.Healoneshouldconsumethefruits&revenuesofSālavatikā,andnotsharethemwithothers.’Wouldsomeonespeakinginthiswaybeacreatorofobstaclesforyoursubjects,orwouldhenot?”

“Hewouldbeacreatorofobstacles,MasterGotama.”“And,beingacreatorofobstacles,wouldhebesympatheticfortheir

welfareornot?”“Hewouldnotbesympatheticfortheirwelfare,MasterGotama.”“Andinonenotsympatheticfortheirwelfare,wouldhismindbe

establishedingoodwillforthem,orinanimosity?”“Inanimosity,MasterGotama.”“Whenthemindisestablishedinanimosity,istherewrongvieworright

view?”“Wrongview,MasterGotama.”“Now,foroneofwrongview,Lohicca,Itellyou,thereisoneoftwo

destinations:eitherhellortheanimalwomb.“Whatdoyouthink,Lohicca?Doesn’tKingPasenadiKosalareignoverKāsi

&Kosala?”

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“Yes,MasterGotama.”“Now,supposesomeoneweretosay,‘KingPasenadiKosalareignsover

Kāsi&Kosala.Healoneshouldconsumethefruits&revenuesofKāsi&Kosala,andnotsharethemwithothers.’WouldsomeonespeakinginthiswaybeacreatorofobstaclesforKingPasenadi’ssubjects—you&others—orwouldhenot?”

“Hewouldbeacreatorofobstacles,MasterGotama.”“And,beingacreatorofobstacles,wouldhebesympatheticfortheir

welfareornot?”“Hewouldnotbesympatheticfortheirwelfare,MasterGotama.”“Andinonenotsympatheticfortheirwelfare,wouldhismindbe

establishedingoodwillforthem,orinanimosity?”“Inanimosity,MasterGotama.”“Whenthemindisestablishedinanimosity,istherewrongvieworright

view?”“Wrongview,MasterGotama.”“Now,foroneofwrongview,Lohicca,Itellyou,thereisoneoftwo

destinations:eitherhellortheanimalwomb.“Sothen,Lohicca,ifanyoneweretosay,‘ThebrahmanLohiccareignsover

Sālavatikā.Healoneshouldconsumethefruits&revenuesofSālavatikā,andnotsharethemwithothers,’he,speakinginthisway,wouldbeacreatorofobstaclesforyoursubjects.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisoneoftwodestinations:eitherhellortheanimalwomb.

“Inthesameway,ifanyoneweretosay,‘SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’—he,speakinginthisway,wouldbeacreatorofobstaclesforthosechildrenofgoodfamilywho,comingtotheDhamma&VinayarevealedbytheTathāgata,attainthesortofgranddistinctionwheretheyattainthefruitofstream-entry,thefruitofonce-returning,thefruitofnon-returning,thefruitofarahantship;andforthose

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whoripendevawombsforthesakeofbringingaboutthedevastate.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisoneoftwodestinations:eitherhellortheanimalwomb.

“Andifanyoneweretosay,‘KingPasenadiKosalareignsoverKāsi&Kosala.Healoneshouldconsumethefruits&revenuesofKāsi&Kosala,andnotsharethemwithothers,’he,speakinginthisway,wouldbeacreatorofobstaclesforKingPasenadi’ssubjects—you&others.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisoneoftwodestinations:eitherhellortheanimalwomb.

“Inthesameway,ifanyoneweretosay,‘SupposethatacontemplativeorbrahmanweretoarriveataskillfulDhamma.HavingarrivedataskillfulDhamma,heshouldnotdeclareittoanyoneelse,forwhatcanonepersondoforanother?Itwouldbejustthesameasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’—he,speakinginthisway,wouldbeacreatorofobstaclesforthosechildrenofgoodfamilywho,comingtotheDhamma&VinayarevealedbytheTathāgata,attainthesortofgranddistinctionwheretheyattainthefruitofstream-entry,thefruitofonce-returning,thefruitofnon-returning,thefruitofarahantship;andalsoforthosewhoripendevawombsforthesakeofbringingaboutthedevastate.Beingacreatorofobstacles,hewouldnotbesympatheticfortheirwelfare.Inonenotsympatheticfortheirwelfare,themindwouldbeestablishedinanimosityforthem.Whenthemindisestablishedinanimosity,thereiswrongview.Foroneofwrongview,Itellyou,thereisoneoftwodestinations:eitherhellortheanimalwomb.

“Lohicca,therearethesethreesortsofteacherwhoareworthyofcriticismintheworld,andwhenanyonecriticizesthesesortsofteachers,thecriticismistrue,factual,righteous,&unblameworthy.Whichthree?

“Thereisthecasewhereacertainteacherhasnotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.He,nothavingattainedthatgoalofthecontemplativelife,

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teacheshisdisciples,‘Thisisforyourwelfare.Thisisforyourhappiness.’Hisdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis.Theypracticeinawaydeviatingfromtheteacher’sinstructions.Heshouldbecriticized,saying,‘You,venerablesir,havenotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.Nothavingattainedthatgoalofthecontemplativelife,youteachyourdisciples,“Thisisforyourwelfare.Thisisforyourhappiness.”Yourdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis,andpracticeinawaydeviatingfromtheteacher’sinstructions.It’sjustasifamanweretopursue(awoman)whopullsaway,ortoembraceonewhoturnsherback.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’Thisisthefirstteacherwhoisworthyofcriticismintheworld,andwhenanyonecriticizesthissortofteacher,thecriticismistrue,factual,righteous,&unblameworthy.

“Andfurther,thereisthecasewhereacertainteacherhasnotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.He,nothavingattainedthatgoalofthecontemplativelife,teacheshisdisciples,‘Thisisforyourwelfare.Thisisforyourhappiness.’Hisdiscipleslisten,lendear,putforthanintentforgnosis,andpracticeinawaynotdeviatingfromtheteacher’sinstructions.Heshouldbecriticized,saying,‘You,venerablesir,havenotattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.Nothavingattainedthatgoalofthecontemplativelife,youteachyourdisciples,“Thisisforyourwelfare.Thisisforyourhappiness.”Yourdiscipleslisten,lendear,putforthanintentforgnosis,andpracticeinawaynotdeviatingfromtheteacher’sinstructions.It’sjustasifaman,neglectinghisownfield,weretoimaginethatanother’sfieldshouldbeweeded.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’Thisisthesecondteacherwhoisworthyofcriticismintheworld,andwhenanyonecriticizesthissortofteacher,thecriticismistrue,factual,righteous,&unblameworthy.

“Andfurther,thereisthecasewhereacertainteacherhasattainedthegoalofthecontemplativelifeforwhichonegoesforthfromthehomelifeintohomelessness.He,havingattainedthatgoalofthecontemplativelife,teacheshisdisciples,‘Thisisforyourwelfare.Thisisforyourhappiness.’Hisdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis.Theypracticeinawaydeviatingfromtheteacher’sinstructions.Heshouldbecriticized,saying,‘You,venerablesir,haveattainedthegoalofthecontemplativelifefor

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whichonegoesforthfromthehomelifeintohomelessness.Havingattainedthatgoalofthecontemplativelife,youteachyourdisciples,“Thisisforyourwelfare.Thisisforyourhappiness,”butyourdisciplesdon’tlisten,don’tlendear,don’tputforthanintentforgnosis,andpracticeinawaydeviatingfromtheteacher’sinstructions.It’sjustasif,havingcutthroughanoldbond,oneweretomakeanothernewbond.Isaythatsuchathingisanevil,greedydeed,forwhatcanonepersondoforanother?’Thisisthethirdteacherwhoisworthyofcriticismintheworld,andwhenanyonecriticizesthissortofteacher,thecriticismistrue,factual,righteous,&unblameworthy.”

Whenthiswassaid,thebrahmanLohiccasaidtotheBlessedOne,“Butisthere,MasterGotama,anyteacherwhoisnotworthyofcriticismintheworld?”

“Thereis,Lohicca,ateacherwhoisnotworthyofcriticismintheworld.”“Butwhichteacher,MasterGotama,isnotworthyofcriticisminthe

world?”“Thereisthecase,Lohicca,whereaTathāgataappearsintheworld,worthy

&rightlyself-awakened.HeteachestheDhammaadmirableinitsbeginning,admirableinitsmiddle,admirableinitsend.Heproclaimstheholylifebothinitsparticulars&initsessence,entirelyperfect,surpassinglypure.

“Ahouseholderorhouseholder’sson,hearingtheDhamma,gainsconvictionintheTathāgataandreflects:‘Householdlifeisconfining,adustypath.Thelifegoneforthisliketheopenair.Itisnoteasylivingathometopracticetheholylifetotallyperfect,totallypure,likeapolishedshell.WhatifIweretoshaveoffmyhair&beard,putontheochrerobes,andgoforthfromthehouseholdlifeintohomelessness?’

“Soaftersometimeheabandonshismassofwealth,largeorsmall;leaveshiscircleofrelatives,largeorsmall;shavesoffhishair&beard,putsontheochrerobes,andgoesforthfromthehouseholdlifeintohomelessness.

“Whenhehasthusgoneforth,helivesrestrainedbytherulesofthemonasticcode,seeingdangerintheslightestfaults.Consummateinhisvirtue,heguardsthedoorsofhissenses,ispossessedofmindfulness&alertness,andiscontent[fordetails,seeDN2]…

ABANDON ING THE H I NDRANCES

“Endowedwiththisnobleaggregateofvirtue,thisnoblerestraintoverthesensefaculties,thisnoblemindfulness&alertness,andthisnoblecontentment,

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heseeksoutasecludeddwelling:awilderness,theshadeofatree,amountain,aglen,ahillsidecave,acharnelground,aforestgrove,theopenair,aheapofstraw.Afterhismeal,returningfromhisalmsround,hesitsdown,crosseshislegs,holdshisbodyerect,andbringsmindfulnesstothefore.

“Abandoningcovetousnesswithregardtotheworld,hedwellswithanawarenessdevoidofcovetousness.Hecleanseshismindofcovetousness.Abandoningillwill&anger,hedwellswithanawarenessdevoidofillwill,sympatheticwiththewelfareofalllivingbeings.Hecleanseshismindofillwill&anger.Abandoningsloth&drowsiness,hedwellswithanawarenessdevoidofsloth&drowsiness,mindful,alert,percipientoflight.Hecleanseshismindofsloth&drowsiness.Abandoningrestlessness&anxiety,hedwellsundisturbed,hismindinwardlystilled.Hecleanseshismindofrestlessness&anxiety.Abandoninguncertainty,hedwellshavingcrossedoveruncertainty,withnoperplexitywithregardtoskillfulmentalqualities.Hecleanseshismindofuncertainty.

“Supposethataman,takingaloan,investsitinhisbusinessaffairs.Hisbusinessaffairssucceed.Herepayshisolddebtsandthereisextraleftoverformaintaininghiswife.Thethoughtwouldoccurtohim,‘Before,takingaloan,Iinvesteditinmybusinessaffairs.Nowmybusinessaffairshavesucceeded.Ihaverepaidmyolddebtsandthereisextraleftoverformaintainingmywife.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanfallssick—inpain&seriouslyill.Hedoesnotenjoyhismeals,andthereisnostrengthinhisbody.Astimepasses,heeventuallyrecoversfromthatsickness.Heenjoyshismealsandthereisstrengthinhisbody.Thethoughtwouldoccurtohim,‘Before,Iwassick....NowIamrecoveredfromthatsickness.Ienjoymymealsandthereisstrengthinmybody.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanisboundinprison.Astimepasses,heeventuallyisreleasedfromthatbondage,safe&sound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,Iwasboundinprison.NowIamreleasedfromthatbondage,safe&sound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoy&happiness.

“Nowsupposethatamanisaslave,subjecttoothers,notsubjecttohimself,unabletogowherehelikes.Astimepasses,heeventuallyisreleasedfromthatslavery,subjecttohimself,notsubjecttoothers,freed,abletogowherehelikes.Thethoughtwouldoccurtohim,‘Before,Iwasaslave.…NowIamreleasedfromthatslavery,subjecttomyself,notsubjecttoothers,freed,able

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togowhereIlike.’Becauseofthathewouldexperiencejoy&happiness.“Nowsupposethataman,carryingmoney&goods,istravelingbyaroad

throughdesolatecountry.Astimepasses,heeventuallyemergesfromthatdesolatecountry,safe&sound,withnolossofproperty.Thethoughtwouldoccurtohim,‘Before,carryingmoney&goods,Iwastravelingbyaroadthroughdesolatecountry.NowIhaveemergedfromthatdesolatecountry,safe&sound,withnolossofmyproperty.’Becauseofthathewouldexperiencejoy&happiness.

“Inthesameway,whenthesefivehindrancesarenotabandonedinhimself,themonkregardsitasadebt,asickness,aprison,slavery,aroadthroughdesolatecountry.Butwhenthesefivehindrancesareabandonedinhimself,heregardsitasunindebtedness,goodhealth,releasefromprison,freedom,aplaceofsecurity.Whenheseesthattheyhavebeenabandonedwithinhim,gladnessisborn.Inonewhoisgladdened,raptureisborn.Enrapturedatheart,hisbodygrowscalm.Hisbodycalm,heissensitivetopleasure.Feelingpleasure,hismindbecomesconcentrated.

THE F OUR J HĀNAS

“Quitesecludedfromsensuality,secludedfromunskillfulqualities,heentersandremainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hepermeates&pervades,suffuses&fillsthisverybodywiththerapture&pleasurebornfromwithdrawal.Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagain&againwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithin&without—wouldneverthelessnotdrip;evenso,themonkpermeates…thisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofseclusion.

“Whenadiscipleofateacherattainsthissortofgranddistinction,Lohicca,thatisateachernotworthyofcriticismintheworld,andifanyoneweretocriticizethissortofteacher,thecriticismwouldbefalse,unfactual,unrighteous,&blameworthy.

“Andfurther,withthestillingofdirectedthought&evaluation,heenters&remainsinthesecondjhāna…thethirdjhāna…thefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hesits,permeatingthebodywithapure,brightawareness.Justasifamanweresittingcoveredfrom

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headtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.

“Whenadiscipleofateacherattainsthissortofgranddistinction,Lohicca,thatisateachernotworthyofcriticismintheworld,andifanyoneweretocriticizethissortofteacher,thecriticismwouldbefalse,unfactual,unrighteous,&blameworthy.

INS IGH T K NOWLEDGE , ETC .

“Withhismindthusconcentrated,purified,&bright,unblemished,freefromdefects,pliant,malleable,steady,&attainedtoimperturbability,hedirectsandinclinesittoknowledge&vision…tocreatingamind-madebody…tothemodesofsupranormalpowers…tothedivineear-element…toknowledgeoftheawarenessofotherbeings…toknowledgeoftherecollectionofpastlives…toknowledgeofthepassingaway&re-appearanceofbeings…totheknowledgeoftheendingofeffluents.Hediscerns,asitishascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothecessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

“Justasiftherewereapoolofwaterinamountainglen—clear,limpid,&unsullied—whereamanwithgoodeyesightstandingonthebankcouldseeshells,gravel,&pebbles,andalsoshoalsoffishswimmingabout&resting,anditwouldoccurtohim,‘Thispoolofwaterisclear,limpid,&unsullied.Herearetheseshells,gravel,&pebbles,andalsotheseshoalsoffishswimmingabout&resting.’Inthesameway—withhismindthusconcentrated,purified,&bright,unblemished,freefromdefects,pliant,malleable,steady,&attainedtoimperturbability—themonkdirects&inclinesittotheknowledgeoftheendingofeffluents.Hediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress…Theseareeffluents…Thisistheoriginationofeffluents…Thisisthecessationofeffluents…Thisisthewayleadingtothe

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cessationofeffluents.’Hisheart,thusknowing,thusseeing,isreleasedfromtheeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.Withrelease,thereistheknowledge,‘Released.’Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

“Whenadiscipleofateacherattainsthissortofgranddistinction,Lohicca,thatisateachernotworthyofcriticismintheworld,andifanyoneweretocriticizethissortofteacher,thecriticismwouldbefalse,unfactual,unrighteous,&blameworthy.”

Whenthiswassaid,thebrahmanLohiccasaidtotheBlessedOne:“MasterGotama,it’sasifaman,havingseizedbythehairanothermanwhowasfallingintothepitofhell,weretopullhimup&sethimonfirmground.Inthesameway,MasterGotamahaspulledmeupasIwasfallingintothepitofhellandhassetmeonfirmground.Magnificent,MasterGotama!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhasMasterGotama—throughmanylinesofreasoning—madetheDhammaclear.IgotoMasterGotamaforrefuge,totheDhamma,&totheSaṅghaofmonks.MayMasterGotamaremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”

Seealso:MN95;MN137;SN6:1;AN2:19;AN3:22;AN3:62;AN4:111;AN10:95;Sn2:8

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TheGreatCausesDiscourse

MahāNidānaSutta(DN15)

INTRODUCT ION

ThisisoneofthemostprofounddiscoursesinthePaliCanon.Itgivesanextendedtreatmentoftheteachingsofdependentco-arising(paṭiccasamuppāda)andnot-self(anattā)inanoutlinedcontextofhowtheseteachingsfunctioninpractice.

Thefirstpartofthediscoursetakesthefactorsofdependentco-arisinginsequencefromeffecttocause,tracingthemdowntothemutualdependencyofname-&-form(mentalandphysicalactivity)ontheonehand,andconsciousnessontheother.Inconnectionwiththispoint,itisworthnotingthattheword“great”inthetitleofthediscoursemayhaveadoublemeaning:modifyingtheword“discourse”—it’salongdiscourse—andmodifying“causes,”referringtothefactthatname-&-formandconsciousnessascausalfactorscanaccountforeverythingdescribableinthecosmos.

Aftertracingthebasicsequenceoffactorsinthecausalpattern,thediscoursethenreviewstheirinter-relationships,showinghowtheycanexplainstressandsufferingbothontheindividualandonthesociallevel.

Thesecondpartofthediscourse,takinguptheteachingofnot-self,showshowdependentco-arisinggivesfocustothisteachinginpractice.ItbeginswithasectiononDelineationsofaSelf,classifyingthevariouswaysinwhichasenseof“self”mightbedefinedintermsofform.Theschemeofanalysisintroducedinthissection—classifyingviewsoftheselfaccordingtothevariablesofformandformless;finiteandinfinite;alreadyexisting,naturallydevelopinginthefuture,andalterablethroughhumaneffort—coversallthetheoriesoftheselfproposedintheclassicalUpaniṣads,aswellasalltheoriesofselforsoulproposedinmorerecenttimes.TheinclusionofaninfiniteselfinthislistgivesthelietothebeliefthattheBuddha’steachingsonnot-selfweredenyingnothingmorethanasenseof“separate”or“limited”self.Thediscoursepointsoutthatevenalimitless,infinite,all-embracingsenseofselfisbasedonanunderlyingtendencyinthemindthathastobeabandoned.

Thefollowingsection,onNon-delineationsofaSelf,showsthatitispossible

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forthemindtofunctionwithoutreadinga“self”intoexperience.Theremainingsectionsfocusonwaysinwhichthiscanbedonebytreatingthesenseofselfasitrelatestodifferentaspectsofname-&-form.Thefirstofthesesections—AssumptionsofaSelf—focusesonthesenseofselfasitrelatestofeeling,oneofthe“name”factorsinname-&-form.Thenextsection—SevenStationsofConsciousness—focusesonform,formlessness,andperception,whichisanotheroneofthe“name”factorsthatallowsaplaceforconsciousnesstolandandgrowonthe“macro”levelinthecycleofdeathandrebirth.Thelastsection—EightEmancipations—focusesonform,formlessness,andperceptiononthe“micro”levelinthepracticeofmeditativeabsorption(jhāna).

Ineachofthesecases,oncethesenseofattachmentandidentificationwithname-&-formcanbebroken,themutualdependencybetweenconsciousnessandname-&-formisbrokenaswell.Thisbringsabouttotalfreedomfromthelimitsof“theextenttowhichtherearemeansofdesignation,expression,anddelineation…theextenttowhichthedimensionofdiscernmentextends,theextenttowhichthecyclerevolvesforthemanifesting(discernibility)ofthisworld—i.e.,name-&-formtogetherwithconsciousness.”ThisisthereleaseatwhichtheBuddha’steachingsareaimed.

* * *

IhaveheardthatononeoccasiontheBlessedOnewaslivingamongtheKurus.Now,theKurushaveatownnamedKammāsadhamma.ThereVen.ĀnandaapproachedtheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.AshewassittingtherehesaidtotheBlessedOne:“It’samazing,lord,it’sastounding,howdeepthisdependentco-arisingis,andhowdeepitsappearance,andyettomeitseemsasclearasclearcanbe.”

(TheBuddha:)“Don’tsaythat,Ānanda.Don’tsaythat.Deepisthisdependentco-arising,anddeepitsappearance.It’sbecauseofnotunderstandingandnotpenetratingthisDhammathatthisgenerationislikeatangledskein,aknottedballofstring,likemattedrushesandreeds,anddoesnotgobeyondtransmigration,beyondtheplanesofdeprivation,woe,&baddestinations.

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforaging&death?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoaging&deathcome?’oneshouldsay,‘Aging&deathcomefrombirthastheirrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforbirth?’one

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shouldanswer,‘Thereis.’“Ifoneisasked,‘Fromwhatrequisiteconditiondoesbirthcome?’one

shouldsay,‘Birthcomesfrombecomingasitsrequisitecondition.’“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforbecoming?’

oneshouldanswer,‘Thereis.’“Ifoneisasked,‘Fromwhatrequisiteconditiondoesbecomingcome?’one

shouldsay,‘Becomingcomesfromclingingasitsrequisitecondition.’“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforclinging?’

oneshouldanswer,‘Thereis.’“Ifoneisasked,‘Fromwhatrequisiteconditiondoesclingingcome?’one

shouldsay,‘Clingingcomesfromcravingasitsrequisitecondition.’“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforcraving?’

oneshouldanswer,‘Thereis.’“Ifoneisasked,‘Fromwhatrequisiteconditiondoescravingcome?’one

shouldsay,‘Cravingcomesfromfeelingasitsrequisitecondition.’“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforfeeling?’

oneshouldanswer,‘Thereis.’“Ifoneisasked,‘Fromwhatrequisiteconditiondoesfeelingcome?’one

shouldsay,‘Feelingcomesfromcontactasitsrequisitecondition.’“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforcontact?’

oneshouldanswer,‘Thereis.’“Ifoneisasked,‘Fromwhatrequisiteconditiondoescontactcome?’one

shouldsay,‘Contactcomesfromname-&-formasitsrequisitecondition.’“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforname-&-

form?’oneshouldanswer,‘Thereis.’“Ifoneisasked,‘Fromwhatrequisiteconditiondoesname-&-formcome?’

oneshouldsay,‘Name-&-formcomesfromconsciousnessasitsrequisitecondition.’

“Ifoneisasked,‘Isthereademonstrablerequisiteconditionforconsciousness?’oneshouldanswer,‘Thereis.’

“Ifoneisasked,‘Fromwhatrequisiteconditiondoesconsciousnesscome?’oneshouldsay,‘Consciousnesscomesfromname-&-formasitsrequisitecondition.’

“Thus,Ānanda,fromname-&-formasarequisiteconditioncomesconsciousness.Fromconsciousnessasarequisiteconditioncomesname-&-

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form.Fromname-&-formasarequisiteconditioncomescontact.Fromcontactasarequisiteconditioncomesfeeling.Fromfeelingasarequisiteconditioncomescraving.Fromcravingasarequisiteconditioncomesclinging.Fromclingingasarequisiteconditioncomesbecoming.Frombecomingasarequisiteconditioncomesbirth.Frombirthasarequisitecondition,aging-&-death,sorrow,lamentation,pain,distress,&despaircomeintoplay.Suchistheoriginationofthisentiremassofstress.

AG ING -

“‘Frombirthasarequisiteconditioncomesaging-&-death.’Thusithasbeensaid.Andthisisthewaytounderstandhowfrombirthasarequisiteconditioncomeaging&death.Iftherewerenobirthatall,inanyway,ofanythinganywhere—i.e.,ofdevasinthestateofdevas,ofcelestialsinthestateofcelestials,ofspiritsinthestateofspirits,ofdemonsinthestateofdemons,ofhumanbeingsinthehumanstate,ofquadrupedsinthestateofquadrupeds,ofbirdsinthestateofbirds,ofsnakesinthestateofsnakes,orofanybeinginitsownstate—intheutterabsenceofbirth,fromthecessationofbirth,wouldaging-&-deathbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforaging-&-death,i.e.,birth.

B I R TH

“‘Frombecomingasarequisiteconditioncomesbirth.’Thusithasbeensaid.Andthisisthewaytounderstandhowfrombecomingasarequisiteconditioncomesbirth.Iftherewerenobecomingatall,inanyway,ofanythinganywhere—i.e.,sensualbecoming,formbecoming,orformlessbecoming—intheutterabsenceofbecoming,fromthecessationofbecoming,wouldbirthbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforbirth,i.e.,becoming.

BECOMING

“‘Fromclingingasarequisiteconditioncomesbecoming.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromclingingasarequisite

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conditioncomesbecoming.Iftherewerenoclingingatall,inanyway,ofanythinganywhere—i.e.,clingingtosensuality,clingingtopreceptsandpractices,clingingtoviews,orclingingtodoctrinesoftheself—intheutterabsenceofclinging,fromthecessationofclinging,wouldbecomingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforbecoming,i.e.,clinging.

CL ING ING

“‘Fromcravingasarequisiteconditioncomesclinging.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromcravingasarequisiteconditioncomesclinging.Iftherewerenocravingatall,inanyway,ofanythinganywhere—i.e.,cravingforsensuality,cravingforbecoming,cravingfornobecoming—intheutterabsenceofcraving,fromthecessationofcraving,wouldclingingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforclinging,i.e.,craving.

CRAV ING

“‘Fromfeelingasarequisiteconditioncomescraving.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromfeelingasarequisiteconditioncomescraving.Iftherewerenofeelingatall,inanyway,ofanythinganywhere—i.e.,feelingbornofcontactattheeye,feelingbornofcontactattheear,feelingbornofcontactatthenose,feelingbornofcontactatthetongue,feelingbornofcontactatthebody,orfeelingbornofcontactattheintellect—intheutterabsenceoffeeling,fromthecessationoffeeling,wouldcravingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforcraving,i.e.,feeling.

DEPENDEN T ON C RAV ING

“Now,cravingisdependentonfeeling,

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seekingisdependentoncraving,acquisitionisdependentonseeking,ascertainmentisdependentonacquisition,desireandpassionisdependentonascertainment,attachmentisdependentondesireandpassion,possessivenessisdependentonattachment,stinginessisdependentonpossessiveness,defensivenessisdependentonstinginess,andbecauseofdefensiveness,dependentondefensiveness,variousevil,

unskillfulphenomenacomeintoplay:thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies.

“Andthisisthewaytounderstandhowitisthatbecauseofdefensivenessvariousevil,unskillfulphenomenacomeintoplay:thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies.Iftherewerenodefensivenessatall,inanyway,ofanythinganywhere,intheutterabsenceofdefensiveness,fromthecessationofdefensiveness,wouldvariousevil,unskillfulphenomena—thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies—comeintoplay?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforthecoming-into-playofvariousevil,unskillfulphenomena—thetakingupofsticksandknives;conflicts,quarrels,anddisputes;accusations,divisivespeech,andlies—i.e.,defensiveness.

“‘Defensivenessisdependentonstinginess.’Thusithasbeensaid.Andthisisthewaytounderstandhowdefensivenessisdependentonstinginess.Iftherewerenostinginessatall,inanyway,ofanythinganywhere,intheutterabsenceofstinginess,fromthecessationofstinginess,woulddefensivenessbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionfordefensiveness,i.e.,stinginess.(Similarlybackthroughthechainofconditions:stinginess,attachment,

possessiveness,desireandpassion,ascertainment,acquisition,andseeking.)“‘Seekingisdependentoncraving.’Thusithasbeensaid.Andthisisthe

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waytounderstandhowseekingisdependentoncraving.Iftherewerenocravingatall,inanyway,ofanythinganywhere—i.e.,cravingforsensuality,cravingforbecoming,cravingfornobecoming—intheutterabsenceofcraving,fromthecessationofcraving,wouldseekingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforseeking,i.e.,craving.Thus,Ānanda,thesetwophenomena(thechainofconditionsleadingfromcravingtobirth,aging,anddeath,andthechainofconditionsleadingfromcravingtoquarrels,etc.),asaduality,flowbackintooneplaceatfeeling.

FEEL ING

“‘Fromcontactasarequisiteconditioncomesfeeling.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromcontactasarequisiteconditioncomesfeeling.Iftherewerenocontactatall,inanyway,ofanythinganywhere—i.e.,contactattheeye,contactattheear,contactatthenose,contactatthetongue,contactatthebody,orcontactattheintellect—intheutterabsenceofcontact,fromthecessationofcontact,wouldfeelingbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforfeeling,i.e.,contact.

CONTACT

“‘Fromname-&-formasarequisiteconditioncomescontact.’Thusithasbeensaid.Andthisisthewaytounderstandhow,fromname-&-formasarequisiteconditioncomescontact.Ifthequalities,traits,themes,&indicatorsbywhichthereisadescriptionofname-group(mentalactivity)wereallabsent,woulddesignation-contactwithregardtotheform-group(thephysicalbody)bediscerned?”

“No,lord.”“Ifthepermutations,signs,themes,&indicatorsbywhichthereisa

descriptionofform-groupwereallabsent,wouldresistance-contactwithregardtothename-groupbediscerned?”

“No,lord.”“Ifthepermutations,signs,themes,&indicatorsbywhichthereisa

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descriptionofname-groupandform-groupwereallabsent,woulddesignation-contactorresistance-contactbediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforcontact,i.e.,name-&-form.

NAME -

“‘Fromconsciousnessasarequisiteconditioncomesname-&-form.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromconsciousnessasarequisiteconditioncomesname-&-form.Ifconsciousnesswerenottodescendintothemother’swomb,wouldname-&-formtakeshapeinthewomb?”

“No,lord.”“If,afterdescendingintothewomb,consciousnessweretodepart,would

name-&-formbeproducedforthisworld?”“No,lord.”“Iftheconsciousnessoftheyoungboyorgirlweretobecutoff,would

name-&-formripen,grow,andreachmaturity?”“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforname-&-form,i.e.,consciousness.

CONSC IOUSNESS

“Fromname-&-formasarequisiteconditioncomesconsciousness.’Thusithasbeensaid.Andthisisthewaytounderstandhowfromname-&-formasarequisiteconditioncomesconsciousness.Ifconsciousnesswerenottogainafootholdinname-&-form,wouldacoming-into-playoftheoriginationofbirth,aging,death,andstressinthefuturebediscerned?”

“No,lord.”“Thusthisisacause,thisisareason,thisisanorigination,thisisarequisite

conditionforconsciousness,i.e.,name-&-form.“Thisistheextenttowhichthereisbirth,aging,death,passingaway,and

re-arising.Thisistheextenttowhichtherearemeansofdesignation,expression,anddelineation.Thisistheextenttowhichthedimensionofdiscernmentextends,theextenttowhichthecyclerevolvesforthemanifesting[discernibility]ofthisworld—i.e.,name-&-formtogetherwithconsciousness.

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DEL INEAT IONS OF A S ELF

“Towhatextent,Ānanda,doesonedelineatewhendelineatingaself?Eitherdelineatingaselfpossessedofform&finite,onedelineatesthat‘Myselfispossessedofform&finite.’Or,delineatingaselfpossessedofform&infinite,onedelineatesthat‘Myselfispossessedofform&infinite.’Or,delineatingaselfformless&finite,onedelineatesthat‘Myselfisformless&finite.’Or,delineatingaselfformless&infinite,onedelineatesthat‘Myselfisformless&infinite.’

“Now,theonewho,whendelineatingaself,delineatesitaspossessedofform&finite,eitherdelineatesitaspossessedofform&finiteinthepresent,orofsuchanaturethatitwill(naturally)becomepossessedofform&finite[inthefuture/afterdeath/whenfallingasleep],orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfpossessedofform&finiteobsesseshim.

“Theonewho,whendelineatingaself,delineatesitaspossessedofform&infinite,eitherdelineatesitaspossessedofform&infiniteinthepresent,orofsuchanaturethatitwill(naturally)becomepossessedofform&infinite,orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfpossessedofform&infiniteobsesseshim.

“Theonewho,whendelineatingaself,delineatesitasformless&finite,eitherdelineatesitasformless&finiteinthepresent,orofsuchanaturethatitwill(naturally)becomeformless&finite,orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfformless&finiteobsesseshim.

“Theonewho,whendelineatingaself,delineatesitasformless&infinite,eitherdelineatesitasformless&infiniteinthepresent,orofsuchanaturethatitwill(naturally)becomeformless&infinite[inthefuture/afterdeath],orthethoughtoccurstohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfformless&infiniteobsesseshim.1

NON-DEL INEAT IONS OF A S ELF

“Towhatextent,Ānanda,doesonenotdelineatewhennotdelineatinga

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self?Eithernotdelineatingaselfpossessedofformandfinite,onedoesnotdelineatethat‘Myselfispossessedofformandfinite.’Or,notdelineatingaselfpossessedofformandinfinite,onedoesnotdelineatethat‘Myselfispossessedofformandinfinite.’Or,notdelineatingaselfformlessandfinite,onedoesnotdelineatethat‘Myselfisformlessandfinite.’Or,notdelineatingaselfformlessandinfinite,onedoesnotdelineatethat‘Myselfisformlessandinfinite.’

“Now,theonewho,whennotdelineatingaself,doesnotdelineateitaspossessedofformandfinite,doesnotdelineateitaspossessedofformandfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomepossessedofformandfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfpossessedofformandfinitedoesnotobsesshim.

“Theonewho,whennotdelineatingaself,doesnotdelineateitaspossessedofformandinfinite,doesnotdelineateitaspossessedofformandinfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomepossessedofformandinfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfpossessedofformandinfinitedoesnotobsesshim.

“Theonewho,whennotdelineatingaself,doesnotdelineateitasformlessandfinite,doesnotdelineateitasformlessandfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomeformlessandfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfformlessandfinitedoesnotobsesshim.

“Theonewho,whennotdelineatingaself,doesnotdelineateitasformlessandinfinite,doesnotdelineateitasformlessandinfiniteinthepresent,nordoeshedelineateitasofsuchanaturethatitwill(naturally)becomeformlessandinfinite[inthefuture/afterdeath],nordoesthethoughtoccurtohimthat‘Althoughitisnotyetthatway,Iwillconvertitintobeingthatway.’Thisbeingthecase,itispropertosaythatafixedviewofaselfformlessandinfinitedoesnotobsesshim.

A S SUMPT IONS OF A S ELF

“Towhatextent,Ānanda,doesoneassumewhenassumingaself?

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Assumingfeelingtobetheself,oneassumesthat‘Feelingismyself’(or)‘Feelingisnotmyself:Myselfisoblivious(tofeeling)’(or)‘Neitherisfeelingmyself,norismyselfoblivioustofeeling,butrathermyselffeels,inthatmyselfissubjecttofeeling.’

“Now,onewhosays,‘Feelingismyself,’shouldbeaddressedasfollows:‘Therearethesethreefeelings,myfriend—feelingsofpleasure,feelingsofpain,andfeelingsofneitherpleasurenorpain.Whichofthesethreefeelingsdoyouassumetobetheself?Atamomentwhenafeelingofpleasureissensed,nofeelingofpainorofneitherpleasurenorpainissensed.Onlyafeelingofpleasureissensedatthatmoment.Atamomentwhenafeelingofpainissensed,nofeelingofpleasureorofneitherpleasurenorpainissensed.Onlyafeelingofpainissensedatthatmoment.Atamomentwhenafeelingofneitherpleasurenorpainissensed,nofeelingofpleasureorofpainissensed.Onlyafeelingofneitherpleasurenorpainissensedatthatmoment.

“Now,afeelingofpleasureisinconstant,fabricated,dependentonconditions,subjecttopassingaway,dissolution,fading,andcessation.Afeelingofpainisinconstant,fabricated,dependentonconditions,subjecttopassingaway,dissolution,fading,andcessation.Afeelingofneitherpleasurenorpainisinconstant,fabricated,dependentonconditions,subjecttopassingaway,dissolution,fading,andcessation.Havingsensedafeelingofpleasureas‘myself,’thenwiththecessationofone’sveryownfeelingofpleasure,‘myself’hasperished.Havingsensedafeelingofpainas‘myself,’thenwiththecessationofone’sveryownfeelingofpain,‘myself’hasperished.Havingsensedafeelingofneitherpleasurenorpainas‘myself,’thenwiththecessationofone’sveryownfeelingofneitherpleasurenorpain,‘myself’hasperished.

“Thusheassumes,assumingintheimmediatepresentaselfinconstant,entangledinpleasureandpain,subjecttoarisingandpassingaway,hewhosays,‘Feelingismyself.’Thusinthismanner,Ānanda,onedoesnotseefittoassumefeelingtobetheself.

“Asforthepersonwhosays,‘Feelingisnottheself:Myselfisoblivious(tofeeling),’heshouldbeaddressedasfollows:‘Myfriend,wherenothingwhatsoeverissensed[experienced]atall,wouldtherebethethought,“Iam”?’”

“No,lord.”“Thusinthismanner,Ānanda,onedoesnotseefittoassumethat‘Feeling

isnotmyself:Myselfisoblivious(tofeeling).’“Asforthepersonwhosays,‘Neitherisfeelingmyself,norismyself

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oblivious(tofeeling),butrathermyselffeels,inthatmyselfissubjecttofeeling,’heshouldbeaddressedasfollows:‘Myfriend,shouldfeelingsaltogetherandeverywaystopwithoutremainder,thenwithfeelingcompletelynotexisting,owingtothecessationoffeeling,wouldtherebethethought,“Iam”?’”

“No,lord.”“Thusinthismanner,Ānanda,onedoesnotseefittoassumethat‘Neither

isfeelingmyself,norismyselfoblivious(tofeeling),butrathermyselffeels,inthatmyselfissubjecttofeeling.’

“Now,Ānanda,inasfarasamonkdoesnotassumefeelingtobetheself,northeselfasoblivious,northat‘Myselffeels,inthatmyselfissubjecttofeeling,’then,notassuminginthisway,heisnotsustainedby[doesnotclingto]anythingintheworld.Unsustained,heisnotagitated.Unagitated,heistotallyunboundrightwithin.Hediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’

THE M ONK R ELEASED

“Ifanyoneweretosaywithregardtoamonkwhosemindisthusreleasedthat‘TheTathāgataexistsafterdeath,’ishisview,thatwouldbemistaken;that‘TheTathāgatadoesnotexistafterdeath’…that‘TheTathāgatabothexistsanddoesnotexistafterdeath’…that‘TheTathāgataneitherexistsnordoesnotexistafterdeath’ishisview,thatwouldbemistaken.Why?Havingdirectlyknowntheextentofdesignationandtheextentoftheobjectsofdesignation,theextentofexpressionandtheextentoftheobjectsofexpression,theextentofdescriptionandtheextentoftheobjectsofdescription,theextentofdiscernmentandtheextentoftheobjectsofdiscernment,theextenttowhichthecyclerevolves:Havingdirectlyknownthat,themonkisreleased.2Theviewthat,‘Havingdirectlyknownthat,themonkreleaseddoesnotsee,doesnotknow’:Thatwouldbemistaken.3

SEVEN S TAT IONS OF C ONSC IOUSNESS

“Ānanda,therearethesesevenstationsofconsciousnessandtwodimensions.Whichseven?

“Therearebeingswithmultiplicityofbodyandmultiplicityofperception,4suchashumanbeings,somedevas,andsomebeingsinthelowerrealms.Thisisthefirststationofconsciousness.

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“Therearebeingswithmultiplicityofbodyandsingularityofperception,suchasthedevasofBrahmā’sretinuegeneratedbythefirst(jhāna)and(some)beingsinthefourrealmsofdeprivation.5Thisisthesecondstationofconsciousness.

“Therearebeingswithsingularityofbodyandmultiplicityofperception,suchastheRadiantDevas.Thisisthethirdstationofconsciousness.

“Therearebeingswithsingularityofbodyandsingularityofperception,suchastheBeautifulBlackDevas.Thisisthefourthstationofconsciousness.

“Therearebeingswho,withthecompletetranscendingofperceptionsof(physical)form,withthedisappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’arriveatthedimensionoftheinfinitudeofspace.Thisisthefifthstationofconsciousness.

“Therearebeingswho,withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’arriveatthedimensionoftheinfinitudeofconsciousness.Thisisthesixthstationofconsciousness.

“Therearebeingswho,withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’arriveatthedimensionofnothingness.Thisistheseventhstationofconsciousness.

“Thedimensionofnon-percipientbeingsand,second,thedimensionofneitherperceptionnornon-perception.[Thesearethetwodimensions.]

“Now,asforthefirststationofconsciousness—beingswithmultiplicityofbodyandmultiplicityofperception,suchashumanbeings,somedevas,andsomebeingsinthelowerrealms:Ifonediscernsthat(stationofconsciousness),discernsitsorigination,discernsitspassingaway,discernsitsallure,discernsitsdrawbacks,discernstheescapefromit,woulditbeproper,bymeansofthat[discernment]totakedelightthere?”

“No,lord.”[Similarlywitheachoftheremainingstationsofconsciousnessandtwo

dimensions.]“Ānanda,whenknowing—astheyhavecometobe—theorigination,

passingaway,allure,drawbacksof—andescapefrom—thesesevenstationsofconsciousnessandtwodimensions,amonkisreleasedthroughlackofclinging,heissaidtobeamonkreleasedthroughdiscernment.

E I GH T E MANC IPAT IONS

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“Ānanda,therearetheseeightemancipations.Whicheight?“Possessedofform,oneseesforms.Thisisthefirstemancipation.“Notpercipientofforminternally,oneseesformsexternally.Thisisthe

secondemancipation.“Oneisintentonlyonthebeautiful.Thisisthethirdemancipation.“Withthecompletetranscendingofperceptionsof(physical)form,withthe

disappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’oneentersandremainsinthedimensionoftheinfinitudeofspace.Thisisthefourthemancipation.

“Withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’oneentersandremainsinthedimensionoftheinfinitudeofconsciousness.Thisisthefifthemancipation.

“Withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’oneentersandremainsinthedimensionofnothingness.Thisisthesixthemancipation.

“Withthecompletetranscendingofthedimensionofnothingness,oneentersandremainsinthedimensionofneitherperceptionnornon-perception.Thisistheseventhemancipation.

“Withthecompletetranscendingofthedimensionofneitherperceptionnornon-perception,oneentersandremainsinthecessationofperceptionandfeeling.Thisistheeighthemancipation.

“Now,whenamonkattainstheseeightemancipationsinforwardorder,inreverseorder,inforwardandreverseorder,whenheattainsthemandemergesfromthemwhereverhewants,howeverhewants,andforaslongashewants,whenthroughtheendingofeffluentsheentersandremainsintheeffluent-freereleaseofawarenessandreleaseofdiscernment,havingdirectlyknownitandrealizeditforhimselfinthehereandnow,heissaidtobeamonkreleasedinbothways.Andasforanotherreleaseinbothways,higherormoresublimethanthis,thereisnone.”

ThatiswhattheBlessedOnesaid.Gratified,Ven.ĀnandadelightedintheBlessedOne’swords.

NOTES

1.Somescholars,inanattempttoplacetheBuddha’steachingsinanhistoricalcontext,havemaintainedthathisnot-selfteachingwasmeanttoapplyspecificallytotheUpaniṣadicself-doctrine.Inotherwords,theBuddha’sintentionwastodenythe

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truthoftheUpaniṣadicdoctrineoftheuniversalself;hewasnotdenyingother,more

common-sensedoctrinesoftheself.Thisunderstandingofthenon-selfteachinghaspartialsupportinMN22—whichsubjectstheideaofauniversalselftospecificridicule.

Otherscholarstakeanoppositetack,sayingthattheBuddhawasrefutingtheexistenceofaperduringindividualself,butnottheexistenceofauniversalorinter-connectedself.

NeitherpositiondoesjusticetothewidevarietyofselfdoctrinesthattheBuddharejectsinthispassage—whetherfiniteorinfinite(orendless—ananta);whether

possessedofformorformless—fortheactofholdingtoanyofthesedoctrinesinvolvesclinging,andthussufferingandstress.

Thefirstposition,inparticular,alsofailstotakeintoaccounttwoaspectsoftheBuddha’sactualhistoricalcontext:

a)TheUpaniṣadictraditionwasnottheonlytraditionattheBuddha’stimeespousingdoctrinesoftheself.DN2cites—andrefutes—theself-doctrinesofother,non-Vedicschoolsofthetime.

b)Nosingleself-doctrinecanclaimtobe“the”Upaniṣadicdoctrineoftheself.TheUpaniṣadswereadiversebodyoftexts,offeringawidevarietyofteachingsonthetopic.Some,suchastheBṛhad-āraṇyakaUpaniṣadandKaṭhaUpaniṣad,stateexplicitlythateachpersonhastwoselves,finiteandinfinite;andthemajorUpaniṣadsdifferonthenatureofthesetwoselvesandhowtheinfiniteselfcanbeattained.

Infact,itisinstructivetoclassifythevariousUpaniṣadicself-doctrinesinlightofthetwelvecategorieslistedinthispassage.AsurveyofthemajorUpaniṣadsrevealsself-doctrinesfallingintoeight—andperhapsnine—ofthesecategories,asfollows:(PassagenumbersaretakenfromS.Radhakrishnan,ThePrincipalUpaniṣads.London:

GeorgeAllen&Unwin,1969.)

1)Alreadypossessedofformandfinite:Bṛhad-āraṇyakaII.5.1MaitrīVI.11

2)Naturallybecomingpossessedofformandfinite:Bṛhad-āraṇyakaIV.3.19-21

3)Canbemadepossessedofformandfinite:—

4)Alreadypossessedofformandinfinite:Bṛhad-āraṇyakaI.4.7-10Bṛhad-āraṇyakaI.5.20ChāndogyaIII.14.2-3

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MuṇḍakaIII.1.7

5)Naturallybecomingpossessedofformandinfinite:ChāndogyaVIII.3.4ChāndogyaVIII.12.2-3

6)Canbemadepossessedofformandinfinite:PraśnaIV.6-11SubālaIIIKaivalyaVI

7)Alreadyformlessandfinite:KaṭhaI.3.1-4(?—thedescriptionheresuggests,butdoesnotexplicitly

state,thattheselfisformless)8)Naturallybecomingformlessandfinite:

—9)Canbemadeformlessandfinite:

—10)Alreadyformlessandinfinite:

Bṛhad-āraṇyakaIII.8.8-11

11)Naturallybecomingformlessandinfinite:PraśnaIV.6-11

12)Canbemadeformlessandinfinite:KaṭhaI.3.13-15SubālaIIISubālaIX.15PaiṅgalaIII.6

ThereisnowayofknowingiftheseUpaniṣads,aswehavethem,werecomposedbeforeoraftertheBuddha’stime.Thus,theclassificationsheremayormaynothavebeenformulatedinresponsetothem.Nevertheless,thesheervarietyoftheirteachingsshowsthattherewasnosingleUpaniṣadicdoctrineoftheself,andthattheBuddhadidnotformulatehisnot-selfteachinginresponsetoonlyonedoctrine.Astheframeworkhereshows,thenot-selfteachingwasformulatedinsuchawayastocounteracttheactofclingingtoanyself-doctrine,regardlessofhowtheselfmightbedefined.

2.TherelationshipbetweenthelimitationsoflanguageandthequestionoftheexistenceoftheTathāgataafterdeathisindicatedbySN23:2.TheretheBuddhanotesthatonedefinesoneselfasabeingthroughpassionanddelightforanyofthefiveaggregates.Oncethereisnopassionordelightfortheaggregates,onecannolongerbedefinedasabeing.Onceoneisnolongerdefined,thereisnowayofdescribing

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oneasexisting,notexisting,neither,orboth—regardlessofwhetheroneisaliveordead(seeSN22:85–86).

3.Thevariousreadingsforthissentenceallseemcorrupt.Thesenseoftheparagraph,readinlightofAN10:96,demandsthattheviewexpressedinthelastsentencebeaboutthemonkreleased,unlikethefourearlierviews,whicharewrongly

attributedtothemonkreleased.Inotherwords,themonkreleasedhasnoopinionon

thequestionofwhethertheTathāgatadoes,doesn’t,etc.,existafterdeath.Thismightleadtothesuppositionthathislackofopinioncomesfromalackofknowledgeorvision.Thedescriptionofwhathecomestoknowinthecourseofgainingreleaseshowsthatthissuppositionisinappropriate.Hedoesknow,hedoessee,andwhatheknowsandseesaboutthelimitationsoflanguageandconceptsshowshimthatthequestionoftheexistenceoftheTathāgataafterdeathshouldbesetaside.

ThusIwouldreconstructthePaliofthefinalsentenceinthisparagraphas:Tadabhiññāvimuttobhikkhunajānātināpassatiitisādiṭṭhitadakallaṁ.

4.MN137indicatesthatperceptionsofmultiplicitydealwiththesixsenses,whereasperceptionsofsingularityformthebasisofthefourformlessattainments.

5.Thislastphrase—“and(some)beingsinthefourrealmsofdeprivation”isintheThaieditionoftheCanon,butnotinthePTSorBurmeseeditions.Itseemsrequiredbythecontextinordertocoverthebeingsinthelowerrealmsnotincludedinthefirststationofconsciousness.

Seealso:MN109;SN12:2;SN12:15;SN12:20;SN12:65;SN12:67;SN12:70;SN22:1;SN22:85–86;AN2:30;AN4:199;AN7:11–12;AN9:43–45;AN10:96;Sn3:12;Sn4:11

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TheGreatTotalUnbindingDiscourse

MahāParinibbānaSutta(DN16)

INTRODUCTION

NibbānaoriginallywasthePaliwordfortheextinguishingofafire.TheBuddhaemployeditasoneofthenamesofthegoalhetaught,inlightofthewayinwhichtheprocessesoffirewereviewedathistime:Aburningfirewasseenasclingingtoitsfuelinastateofhotagitation.Whengoingout,itletgoofitsfuelandreachedastateoffreedom,cooling,andpeace.ThesewerethustheprimaryassociationsofthistermwhenappliedtotheBuddhistgoal.Giventhisunderstandingoffire,thetermnibbānaapparentlywasderivedetymologicallyfromthenegativeprefix,nir,plustherootvāṇa,orbinding:unbinding.Theassociatedadjectiveisnibbuta:unbound.Theassociatedverb,nibbuti:tounbind.

Parinibbāna—totalunbinding—carriestwomeaningsintheCanon.Ontheonehand,itdenotestheunbindingthathappensatthemomentoffullawakening,eitherforaBuddhaorforoneofhisarahantdisciples.Ontheother,itdenotestheunbindingthathappenswhensuchapersondiesandisnolongerreborn.Inthetitleofthissutta,thetermhasthissecondmeaning,centeredontheBuddha’sdeath.Thewordmahā,“great,”inthesutta’stitlemodifiesboth“parinibbāna”and“sutta.”Inotherwords,itstatesboththatthesuttaislong—it’sthelongestinthePaliCanon—andthattheBuddha’sdeathisthemostimportantparinibbānaintheBuddhisttradition.

ThesuttanarratestheeventsoftheyearleadinguptotheBuddha’sparinibbānaandtheweeksimmediatelyfollowingit.Inafewinstances,mostnotablytheeventsrightbeforetheBuddha’spassing,thenarrativegivesafairlyrealisticblow-by-blowaccountofrandomincidents,butthemainbodyofthesuttashowssignsofhavingbeenconsciouslyselectedandshaped.WeknowfromotherpassagesintheCanonthatnotallthemajoreventsofthisperiodwereincludedhere.Ven.Sāriputta,forinstance,appearsinPartIofthesutta,butSN

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47:13tellsusthathediedbeforetheBuddhadid,andthattheBuddhawasatSāvatthīwhenhereceivedthenews,yetneithereventisincludedinthisnarrative.Atthesametime,thestyleofthenarrativefollowsmanyoftheconventionsofliteraryproseandpoetryinancientIndia,aimedatproducinganastoundingrasa,oremotionalsavor.

Twomainconcernsseemtohavedeterminedtheshapeofthenarrative,concernsthatarecommontoanymemorial:thedesire(1)toshowthatthepersonmemorializedwasworthyofloveandrespect,and(2)toindicatetheimportanceofcontinuingtolivebythegoodtraditionsthatthepersonestablished.

Bothconcernsareencapsulatedintheeventchosentoopenthesutta:KingAjātasattu’semotionaloutburstoverhisplanstoinvadetheVajjians,andhisrequestthathischiefminister,Vassakāra,askfortheBuddha’sadviceonthematter.There’sawryironyindepictingakingsospirituallyblindastoseektheBuddha’sadviceonplansforwar,buttheincidentmakesseveralseriouspointsatonce.Tobeginwith,itpointstothefactthattheBuddhawasrespectedbyeventhemosthighlyplacedmembersofsociety.TheBuddha’sindirectresponsetotheking’srequestultimatelyavertsawar,showingthatheusedhisinfluencetoadmirableeffect.However,aknowledgeoflaterevents—VassakāraandAjātasattuwereeventuallyabletodefeattheVajjiansbloodlesslybyunderminingtheirgoodtraditions—underlinesthefactthatgoodtraditionscannotmaintainthemselves,forthereareforcesintheworldseekingtoundothem.TheBuddhahimselfdrawstheparallelbetweenthegoodtraditionsinwhichhetrainedtheVajjians—whichtheyfailedtomaintain—andthegoodtraditionsinwhichhetrainedtheSaṅgha.ThepointisthateventhoughtheBuddhasettheSaṅghaonagoodfooting,thecontinuedlifeoftheSaṅgharequiresthecontinuedvigilanceofitssurvivingmembers.

Thuseventhoughtheopeningincidentreportsasanestablishedfactthesutta’sfirstconcern—thefactthattheBuddhaiseminentlyworthyofrespect—itleavesthesecondconcern—thesurvivalofhisteachings—asanopenquestion,alertingandinspiringanyseriouslistenersthatthiswasaresponsibilitytheyhadtotakeonastheirown.

Thesetwoconcernsshapealltheremainingsectionsofthenarrative.ToindicatethefactthattheBuddhawasworthyofrespect,thecompilers

continuethetwofoldtacticsetoutintheopeningincident:directly,byshowingtheBuddha’sadmirablecharacterthroughhiswordsandactions;andindirectly,byshowinghowpeopleworthyofrespectpaidhimhomage.

IndepictingtheBuddhadirectly,thenarrativegivesprimaryemphasistohis

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abilityasateacher—onewithacomprehensivecommandoftheDhamma,aprodigiousmemory,andanuntiringwillingnesstoteachwhatheknows.ItalsohighlightstheBuddha’sprowessasameditator,bothinhiscommandofconcentration(asreportedinhisdiscussionwithPukkusaMallaputtaandhisfinaldisplayofconcentrationattainmentsbeforehispassingaway)andinhiscommandofthepsychicpowersbasedonconcentration:Heseesdevas,visitstheirheavenswithouttheirknowingwhoheis,teleportsoverariver,forecastsfutureevents,recallspastlifetimes,readsminds.Healsoshowsatotalcommandoverhisowndeath:overcominghisnext-to-lastillness,voluntarilydecidingwhenandwheretodie,and,ofcourse,dyinginsuchawayastoneveragainbereborn.

Intermsofmorepersonalqualities,thenarrativedepictstheBuddha’sgreatfortitudeinthefaceofhislasttwoillnesses—inparticular,walkingalldaytohisfinalrestingplaceafterasevereattackofdysentery.Atthesametime,onthedayofhisdeathheshowsgreatkindnessandgratitudeintakingtimetocomfortbothVen.Ānanda,hisattendant,andCunda,thelaypersonwhoprovidedhislastmeal;inhavingtheMallansnotifiedsothattheycanpayhomagetohim;inteachingonelaststudent,Subhadda;andinofferingtoansweranyremainingquestionsrightbeforepassingaway.

AsforthewaysinwhichtheBuddhaisshownrespect,firstandforemostarethemiraculouseventssprinkledthroughoutthenarrative,showingthateventheforcesofnaturerespectedhim:amuddyrivergrowsclearsothathecandrinkthewater;hispyrelightsspontaneouslyafterhisgreatdisciple,Ven.MahāKassapa,hasarrivedandpaidhimhomage.

Kings,ministers,andprincesalsoviewithoneanothertopaytheBuddhahomage,andeventhedevasareeagertoshowhimrespect.

InshowinghowthesefigurespaidhomagetotheBuddha,thesuttahastaughtmanygenerationsofBuddhiststheetiquetteofrespect.Fivepointsinparticularstandout:

(a)MostcommonistheactofcircumambulationonleavingtheBuddha’spresence.ThisbecamethecommonwayofshowingrespecttotheBuddha’sremainsandtothestupas,ormemorials,thatenshrinedthem.

(b)When,inPartV,thedevaswanttogazeatthe“Eye,”theyarecarryingonanancientIndiantradition,goingbacktoVedictimes,ofregardingaholybeingasanall-aroundeye(oneoftheepithetsoftheBuddhainearlyPalipoetry)andtheactofgazingintosuchaneyeasanauspiciousone.Inlatercenturies,itbecameacommonmeditationpracticetostareataBuddhaimageorintotheimage’seyes.

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(c)WhentheMallanscallouttheirnameswhilepayingfinalhomagetotheBuddha,theyarealsocarryingonanancientIndiantradition,proclaimingthattheyarenotashamedtobeknownforbowingdowntotheBuddha.Thislaterledtothetraditionofinscribingone’snameonitemsdonatedtostupas,eveniftheitemsweretobeplacedwheretheinscriptioncouldnotbeseen.Theactofputtingone’snameonadonationcontinueswithintheBuddhistworldtothisday.

(d)When,aftertheBuddha’sdeathandagainafterhiscremation,theMallansveneratehisbodywithdances,songs,music,garlands,&scents,inmakingclothcanopiesandarrangingfloralwreaths,theyareestablishingtheprecedentforthestupafestivalsthathavebeenpopularthroughoutBuddhistAsiaeversince.

(e)Andofcourse,whentheBuddhahimselfisdepictedasdescribinghowhisfuneralshouldbeheldandhowhisstupasshouldbevisitedandcontemplated,thesuttaestablishesafoundationforthecultofstupasandpagodasasawhole.

AstheBuddhastateshere,thepurposeofsuchcontemplationisnotsimplytoshowrespectbutalsotogiverisetofeelingsofsaṁvega—urgencyanddismay—overtheimpermanenceandinconstancyoflife.IntheBuddhistanalysisofemotions,saṁvegaisoneoftheprimarymotivationsforpractice—especiallywhencoupledwithpasāda,confidencethatthepracticeleadstofreedomfromthatinconstancy.Byinducingfeelingsofbothsaṁvegaandpasāda,thesuttaattemptstoinspireitslistenerstoadoptitssecondmajorconcern—theneedtomaintaingoodBuddhisttraditions—bothfortheirownindividualsakesandforthesakeofthecommongood.

Towardthisend,thesuttanarratesmanyoftheBuddha’sowninstructionsforhowtomaintainthelifeoftheDhammaandSaṅghaforalongtime.Asthesuttaopens,heprovidesseverallistsofinstructionsforhowtheSaṅghaistostayharmonious.Insteadofappointinganindividualashissuccessor,heidentifiestheDhammaandVinayahehastaughtandexpoundedashissuccessor,atthesametimeestablishingstandardsforhowtheDhammaandVinayaaretobeknown:citingtheWingstoAwakeningashismostcentralteachings,andinsistingthatanyteachingsclaimedtobehisshouldbejudged,notontheauthorityofthepersonmakingthereport,butontheconsistencyofthoseteachingswithteachingsalreadyknowntobestandard.

Forindividuals,theBuddhastressestheneedtotaketheDhammaastheirrefugebyinternalizingtheDhammainsuchaway—throughthefourestablishingsofmindfulness—thattheycantakerefugeinthemselves.Healsosuppliesa“Dhamma-mirror”sothattheycanjudgetheextenttowhichtheyhavesucceededinprovidingthemselveswiththisrefuge.

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Thepursuitofthecommonandtheindividualgoodoverlapinthatwhenindividualmonkspracticerightly,theworldwillnotbeemptyofarahants.

Oneoftheinstructiveironiesofthesuttaisthewayinwhichitstwomainconcernscomeintoconflicttowardtheend:KingsandbrahmansbecomesointentongainingpossessionoftheBuddha’srelicsthattheyforgethisteachingsandalmostcometowar.WeknowfromBuddhisthistorythatdevotionalBuddhismhasthreatenedthepracticeinotherwaysaswell.Timeandagain,monksinchargeofdevotionalcentershavemadelifedifficultformonksintheforest;forestmonasterieshave,withthepassageofgenerations,devolvedintodevotionalcenters.Toresolvethisconflict,thesuttarecommendsacompromiseposition,shownmostclearlyintheBuddha’sresponsetotheworshipgivenbythedevasonhislastnight:Ontheonehand,hehonorstheirdesiretogazeonhimbytellinghisattendantmonktogetoutoftheway;ontheother,hetellsĀnandathatthemostgenuineformofworshipistopracticetheDhammainaccordancewiththeDhamma.Inthisway,hemakesroomforexternalexpressionsofdevotion,atthesametimesubordinatingthemtothepracticeoftheDhammaforthepurposeoffullliberation.

Ven.MahāKassapa,whoappearsattheendofthesutta,providestheidealmonasticfiguretoembodyitsdualideals.KnownbothforhisfiercedevotiontotheBuddhaandforhisstrictpractice,heshowsthatthesetwoidealsneednotbeinconflict.TheconcludingpartofthenarrativealsohintsattherolehelaterplayedinshoulderingtheBuddha’sconcernforthesurvivaloftheDhammaandVinayathatweretobetheSaṅgha’steacherintheBuddha’splace.Cv.XItellsusthattheremarksmadebytheelderlymonkaftertheBuddha’spassingandrecordedhere—thattheSaṅghaiswellridoftheBuddhaandhisharassmentoverwhatshouldandshouldn’tbedone—wereMahāKassapa’sinspirationforcallingtheFirstCounciltostandardizetheDhammaandVinaya.Asherealizedfromthoseremarks,thethreatstothesurvivaloftheBuddha’sgoodtraditionscamenotonlyfromoutsidetheSaṅghabutalso—andmoreseriously—fromwithin.InthiswayheshowsthelengthstowhichmembersoftheSaṅghashouldbepreparedtogoinfurtheringthesutta’stwomainideals.

Asfortheideallayembodimentofbothideals,thatisprovidedbyDoṇathebrahman,whodividestheBuddha’srelicsinafairandpeacefulmanneramongtheirmanyclaimants.Inthisway,heshowsBuddhistlaypeoplethatthey,too,canplayaroleincarryingonthegoodtraditionsestablishedbytheBuddha.JustasthesuttabeginswiththeBuddhaavertingawar,Doṇathebrahmansucceedsinavertingawarattheend.

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I

IhaveheardthatononeoccasiontheBlessedOnewasstayingnearRājagahaonVulturePeakMountain.Andonthatoccasion,AjātasattuVedehiputta,thekingofMagadha,wantedtoattacktheVajjians.Hesaid:“IwillcutdowntheseVajjians—somighty,sopowerful!IwilldestroytheVajjians!IwillbringtheseVajjianstoruin—theseVajjians!”

ThenheaddressedVassakārathebrahman,thechiefministerofMagadha:“Come,brahman.GototheBlessedOneand,onarrival,showreverencewithyourheadtohisfeetinmynameandaskwhetherheisfreefromillness&affliction,iscarefree,strong,&livingincomfort,(saying,)‘AjātasattuVedehiputta,thekingofMagadha,lord,showsreverencewithhisheadtotheBlessedOne’sfeetandaskswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.’Andthensay:‘Lord,AjātasattuVedehiputta,thekingofMagadha,wantstoattacktheVajjians.Hesays:“IwillcutdowntheseVajjians—somighty,sopowerful!IwilldestroytheVajjians!IwillbringtheseVajjianstoruin—theseVajjians!”’HowevertheBlessedOneanswers,havinggraspeditwell,reporttome.ForTathāgatasdonotspeakuntruthfully.”1

Responding,“Asyousay,sire,”toAjātasattuVedehiputta,theKingofMagadha,Vassakārathebrahman,thechiefministerofMagadhahadauspiciousvehiclesyoked,gotintoanauspiciousvehicle,leftRājagahawiththeauspiciousvehiclesanddrovetowardVulturePeakMountain.Goinginhisvehicleasfarastherewasgroundforavehicle,gettingdownfromhisvehicle,heapproachedtheBlessedOneonfoot.Onarrival,heexchangedcourteousgreetingswiththeBlessedOne.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hetoldtheBlessedOne,“AjātasattuVedehiputta,thekingofMagadha,MasterGotama,2showsreverencewithhisheadtoMasterGotama’sfeetandaskswhetheryouarefreefromillness&affliction,arecarefree,strong,&livingincomfort.MasterGotama,AjātasattuVedehiputta,thekingofMagadha,wantstoattacktheVajjians.Hesays:‘IwillcutdowntheseVajjians—somighty,sopowerful!IwilldestroytheVajjians!IwillbringtheseVajjianstoruin—theseVajjians!’”

NowonthatoccasionVen.ĀnandawasstandingbehindtheBlessedOne,fanninghim.SotheBlessedOneaddressedVen.Ānanda,“Haveyouheard,Ānanda,thattheVajjiansmeetoftenandmeetagreatdeal?”

“Ihaveheard,lord,thattheVajjiansmeetoftenandmeetagreatdeal.”

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“AslongastheVajjiansmeetoftenandmeetagreatdeal,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjiansmeetinharmony,adjournfromtheirmeetingsinharmony,andconducttheirVajjianbusinessinharmony?”

“Ihaveheardthat,lord.…“AslongastheVajjiansmeetinharmony,adjournfromtheirmeetingsin

harmony,andconducttheirVajjianbusinessinharmony,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjiansneitherdecreewhathasbeenundecreednorrepealwhathasbeendecreed,butconductthemselves,havingundertakentheancientVajjianlawsastheyhavebeendecreed?”

“Ihaveheardthat,lord.…“AslongastheVajjiansneitherdecreewhathasbeenundecreednorrepeal

whathasbeendecreed,butconductthemselves,havingundertakentheancientVajjianlawsastheyhavebeendecreed,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjianshonor,respect,venerate,anddohomagetotheVajjianeldersoftheVajjis,regardingthemasworthlisteningto?”

“Ihaveheardthat,lord.…“AslongastheVajjianshonor,respect,venerate,anddohomagetothe

VajjianeldersoftheVajjis,regardingthemasworthlisteningto,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjiansdonotroughlydragoffwomen&girlsofgoodfamiliesandtakethemcaptive?”

“Ihaveheardthat,lord.…“AslongastheVajjiansdonotroughlydragoffwomen&girlsofgood

familiesandtakethemcaptive,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thattheVajjianshonor,respect,venerate,anddohomagetotheVajjianshrines,bothinside(thecity)andout,andthattheydonotlettherighteousofferingsdoneinthepastandgiveninthepasttothoseshrinesfallintodecline?”

“Ihaveheardthat,lord.…“AslongastheVajjianshonor,respect,venerate,anddohomagetothe

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Vajjianshrines,bothinside(thecity)andout,anddonotlettherighteousofferingsdoneinthepastandgiveninthepasttothoseshrinesfallintodecline,Ānanda,theirgrowthcanbeexpected,nottheirdecline.

“Haveyouheard,Ānanda,thatrighteousprotection,watch,andguardingforarahantsiswell-providedbytheVajjians(withthethought,)‘Ifthereareanyarahantswhohaveyettocometoourdomain,maytheycome;andmaythearahantswhohavecometoourdomainliveincomfort’?

“Ihaveheardthat,lord.…“Aslongasrighteousprotection,watch,andguardingforarahantsiswell-

providedbytheVajjians(withthethought,)‘Ifthereareanyarahantswhohaveyettocometoourdomain,maytheycome;andmaythearahantswhohavecometoourdomainliveincomfort,’Ānanda,theirgrowthcanbeexpected,nottheirdecline.”

ThentheBlessedOneaddressedVassakārathebrahman,thechiefministerofMagadha,“Once,brahman,IwasstayingnearVesālīattheSārandadashrine.ThereItaughttheVajjiansthesesevenconditionsthatleadtonodecline.AslongasthesesevenconditionsendureamongtheVajjians,andaslongastheVajjiansremainsteadfastinthesesevenconditions,theVajjians’growthcanbeexpected,nottheirdecline.”

Whenthiswassaid,Vassakārathebrahman,thechiefministerofMagadhasaidtotheBlessedOne,“MasterGotama,evenifeventheVajjiansareendowedwithonlyoneoftheseconditionsthatleadtonodecline,theVajjians’growthcanbeexpected,nottheirdecline—tosaynothingofallseven.NothingcanbedonetotheVajjiansbyKingAjātasattuVedehiputta,thekingofMagadha,throughforceofarms—exceptbybefriendingthemandsowingdissension(amongthem).3

“Well,then,MasterGotama,wemustgonow.Manyareourduties,manyourresponsibilities.”

“Thendo,brahman,whatyouthinkitisnowtimetodo.”ThenVassakārathebrahman,thechiefministerofMagadha,delightingin

andapprovingoftheBlessedOne’swords,gotupfromhisseatandleft.Notlongafterhisdeparture,theBlessedOneaddressedVen.Ānanda:“Go,

Ānanda.HaveallthemonkslivingindependenceonRājagahagatherattheassemblyhall.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānanda—havinghadallthemonkslivingindependenceonRājagahagatherattheassemblyhall

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—approachedtheBlessedOne.Onarrival,havingboweddowntohim,hestoodtooneside.Ashewasstandingthere,hesaidtotheBlessedOne,“TheSaṅghaofmonkshasgathered,lord.MaytheBlessedOnedowhathethinksitisnowtimetodo.”

ThentheBlessedOne,gettingupfromhisseat,wenttotheassemblyhalland,onarrival,satdownontheseatlaidout.Havingsatdown,headdressedthemonks:

“Monks,Iwillteachyouthesevenconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonksmeetoften,meetagreatdeal,theirgrowth

canbeexpected,nottheirdecline.“Aslongasthemonksmeetinharmony,adjournfromtheirmeetingsin

harmony,andconductSaṅghabusinessinharmony,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonksneitherdecreewhathasbeenundecreednorrepealwhathasbeendecreed,butconductthemselves,havingundertakenthetrainingrulesastheyhavebeendecreed,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonkshonor,respect,venerate,anddohomagetotheeldermonks—thosewithsenioritywhohavelongbeenordained,thefathersoftheSaṅgha,leadersoftheSaṅgha—regardingthemasworthlisteningto,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonksdonotcomeundertheswayofanyarisencravingthatleadstofurther-becoming,theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthemonksseetheirownbenefitinwildernessdwellings,theirgrowthcanbeexpected,nottheirdecline.

“Andaslongasthemonkseachkeepfirmlyinmind:‘Ifthereareanywell-behavedcompanionsintheholylifewhohaveyettocome,maytheycome;andmaythewell-behavedcompanionsintheholylifewhohavecomeliveincomfort,’theirgrowthcanbeexpected,nottheirdecline.

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”4

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“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonksarenotinfatuatedwith(construction)work,

donotdelightinconstructionwork,andarenotcommittedtoinfatuationwithconstructionwork,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthemonksarenotinfatuatedwithgossip…“Aslongasthemonksarenotinfatuatedwithsleeping…“Aslongasthemonksarenotinfatuatedwithentanglement…“Aslongasthemonksarenotinfatuatedwithevilambitionandhavenot

comeundertheswayofevilambitions,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthemonksdonothaveevilfriends,evilcompanions,andevilcomrades,themonks’growthcanbeexpected,nottheirdecline.

“Andaslongasthemonksdonotstophalf-waywithlowerdistinctions&achievements,themonks’growthcanbeexpected,nottheirdecline.5

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonkshaveconviction…

shame…compunction…learning…arousedpersistence…establishedmindfulness…discernment,themonks’growthcanbeexpected,nottheirdecline.6

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:

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“Monks,aslongasthemonksdevelopmindfulnessasafactorforawakening…analysisofqualitiesasafactorforawakening…persistenceasafactorforawakening…raptureasafactorforawakening…calmasafactorforawakening…concentrationasafactorforawakening…equanimityasafactorforawakening,themonks’growthcanbeexpected,nottheirdecline.7

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousevenfurtherconditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Monks,aslongasthemonksdeveloptheperception

ofinconstancy…theperceptionofnot-self…theperceptionofunattractiveness…theperceptionofdrawbacks…theperceptionofabandoning…theperceptionofdispassion…theperceptionofcessation,themonks’growthcanbeexpected,nottheirdecline.8

“Aslongasthesesevenconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesevenconditions,themonks’growthcanbeexpected,nottheirdecline.”

“Monks,Iwillteachyousixfurther9conditionsthatleadtonodecline.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Aslongasthemonksaresetonbodilyactsofgoodwillwithregardto

theircompanionsintheholylife,totheirfaces&behindtheirbacks,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthemonksaresetonverbalactsofgoodwillwithregardtotheircompanionsintheholylife,totheirfaces&behindtheirbacks…

“Aslongasthemonksaresetonmentalactsofgoodwillwithregardtotheircompanionsintheholylife,totheirfaces&behindtheirbacks…

“Aslongasthemonks,whateverrighteousgainstheymayobtaininarighteousway—evenifonlythealmsintheirbowls—donotconsumethemalone,butconsumethemaftersharingthemincommonwiththeirvirtuouscompanionsintheholylife…

“Aslongasthemonks—withreferencetothevirtuesthatareuntorn,

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unbroken,unspotted,unsplattered,liberating,praisedbytheobservant,ungraspedat,leadingtoconcentration—dwellwiththeirvirtueintunewiththatoftheircompanionsintheholylife,totheirfaces&behindtheirbacks…

“Andaslongasthemonks—withreferencetotheviewthatisnoble,leadingoutward,thatleadthosewhoactinaccordancewiththemtotherightendingofsuffering&stress—dwellwiththeirviewintunewiththoseoftheircompanionsintheholylife,totheirfaces&behindtheirbacks,themonks’growthcanbeexpected,nottheirdecline.

“Aslongasthesesixconditionsendureamongthemonks,andaslongasthemonksremainsteadfastinthesesixconditions,themonks’growthcanbeexpected,nottheirdecline.”10

WhilestayingtherenearRājagahaonVulturePeakMountain,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearRājagahaaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforAmbalaṭṭhikā.”11

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Ambalaṭṭhikā.TherehestayednearAmbalaṭṭhikāattheRoyalCottage.WhilestayingtherenearAmbalaṭṭhikāattheRoyalCottage,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearAmbalaṭṭhikāaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforNāḷandā.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Nāḷandā.TherehestayednearNāḷandāatthePāvādikamangogrove.ThenVen.SāriputtawenttotheBlessedOneand,onarrival,havingbowed

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downtohim,sattooneside.Ashewassittingthere,Ven.SāriputtasaidtotheBlessedOne,“Lord,IhaveconfidenceintheBlessedOnethatthereneitherhasbeennorwillbenoriscurrentlyfoundacontemplativeorbrahmanwhosedirectknowledgeofself-awakeningisgreaterthanthatoftheBlessedOne!”

“Grandisthisbull-statementyouhavespoken,Sāriputta;categoricalthislion’sroaryouhaveroared:‘Lord,IhaveconfidenceintheBlessedOnethatthereneitherhasbeennorwillbenoriscurrentlyfoundacontemplativeorbrahmanwhosedirectknowledgeofself-awakeningisgreaterthanthatoftheBlessedOne!’Sothen,Sāriputta,haveyouencompassedwithyourawarenesstheawarenessofalltheworthyones,therightlyself-awakenedonesthathavebeeninthepastandknown:‘Suchwastheirvirtue,suchtheirDhamma,suchtheirdiscernment,suchtheir(meditative)dwelling,suchtheirrelease’?”

“No,lord.”“Thenhaveyouencompassedwithyourawarenesstheawarenessofallthe

worthyones,therightlyself-awakenedonesthatwillbeinthefutureandknown:‘Suchwillbetheirvirtue,suchtheirDhamma,suchtheirdiscernment,suchtheir(meditative)dwelling,suchtheirrelease’?”

“No,lord.”“Thenhaveyouencompassedwithyourawarenessmyawareness—the

awarenessoftheworthyone,therightlyself-awakenedoneinthepresent—andknown:‘Suchishisvirtue,suchhisDhamma,suchhisdiscernment,suchhis(meditative)dwelling,suchhisrelease’?”

“No,lord.”“Then,Sāriputta,ifyoudon’thaveknowledgeoftheawarenessofthe

worthyones,therightlyself-awakenedonesofthepast,future,&present,howisitthatjustnowyouspokethisgrandbull-statementandroaredthiscategoricallion’sroar:‘Lord,IhaveconfidenceintheBlessedOnethatthereneitherhasbeennorwillbenoriscurrentlyfoundacontemplativeorbrahmanwhosedirectknowledgeofself-awakeningisgreaterthanthatoftheBlessedOne’?”

“Lord,Idon’thaveknowledgeoftheawarenessoftheworthyones,therightlyself-awakenedonesofthepast,future,&present,butIhaveknowntheconsistencyoftheDhamma.It’sasiftherewerearoyalfrontiercitywithstrongramparts,strongwalls&arches,andasinglegate.Initwouldbeawise,competent,&intelligentgatekeepertokeepoutthosehedidn’tknowandtoletinthosehedid.Walkingalongthepathencirclingthecity,hewouldn’tseea

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crackoranopeninginthewallsbigenoughforevenacattoslipthrough.Thethoughtwouldoccurtohim:‘Whateverlargecreaturesenterorleavethecityallenterorleaveitthroughthisgate.’12

“Inthesameway,IhaveknowntheconsistencyoftheDhamma:‘Allthosewhowereworthyones,therightlyself-awakenedonesinthepastawoketotheunexcelledrightself-awakeningafterhavingabandonedthefivehindrances—thosedefilementsofawarenessthatweakendiscernment—havingwell-establishedtheirmindsinthefourestablishingsofmindfulnessandhavingdeveloped,astheyhavecometobe,thesevenfactorsforawakening.Allthosewhowillbeworthyones,therightlyself-awakenedonesinthefuturewillawakentotheunexcelledrightself-awakeningafterhavingabandonedthefivehindrances—thosedefilementsofawarenessthatweakendiscernment—havingwell-establishedtheirmindsinthefourestablishingsofmindfulnessandhavingdeveloped,astheyhavecometobe,thesevenfactorsforawakening.TheBlessedOnewhoisnowtheworthyone,therightlyself-awakenedonehasawakenedtotheunexcelledrightself-awakeningafterhavingabandonedthefivehindrances—thosedefilementsofawarenessthatweakendiscernment—havingwell-establishedhismindinthefourestablishingsofmindfulnessandhavingdeveloped,astheyhavecometobe,thesevenfactorsforawakening.”

WhilestayingtherenearNāḷandāatthePāvādikamangogrove,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearNāḷandāaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforPāṭaliVillage.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

PāṭaliVillage.13ThelayfollowersofPāṭaliVillageheard,“TheBlessedOne,theysay,hasreachedPāṭaliVillage.”SotheywenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Astheyweresittingthere,theysaidtohim,“Lord,maytheBlessedOneacquiesceto(theuseof)therest-househall.”

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TheBlessedOneacquiescedwithsilence.Sensinghisacquiescence,thelayfollowersofPāṭaliVillagegotupfromtheirseatsand,bowingdowntohimandcircumambulatinghim,wenttotherest-househall.Onarrival,theyspreaditalloverwithfeltrugs,arrangedseats,setoutawatervessel,andraisedanoillamp.ThentheywenttotheBlessedOneand,onarrival,havingboweddowntohim,stoodtooneside.Astheywerestandingthere,theysaidtohim,“Lord,therest-househallhasbeencoveredalloverwithfeltrugs,seatshavebeenarranged,awatervesselhasbeensetout,andanoillampraised.MaytheBlessedOnedowhathethinksitisnowtimetodo.”

SotheBlessedOne,inthelateafternoon,14afteradjustinghisunderrobeandcarryinghisbowl&outerrobe,wenttogetherwiththeSaṅghaofmonkstotherest-househall.Onarrivalhewashedhisfeet,enteredthehall,andsatwithhisbacktothecentralpost,facingeast.TheSaṅghaofmonkswashedtheirfeet,enteredthehall,andsatwiththeirbackstothewesternwall,facingeast,rangedaroundtheBlessedOne.

ThelayfollowersofPāṭaliVillagewashedtheirfeet,enteredthehall,andsatwiththeirbackstotheeasternwall,facingwest,rangedaroundtheBlessedOne.

ThentheBlessedOneaddressedthelayfollowersofPāṭaliVillage,“Householders,therearethesefivedrawbackscomingfromanunvirtuousperson’sdefectinvirtue.Whichfive?

“Thereisthecasewhereanunvirtuousperson,defectiveinvirtue,byreasonofheedlessnessundergoestheloss/confiscationofgreatwealth.Thisisthefirstdrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,thebadreputationoftheunvirtuousperson,defectiveinvirtue,getsspreadabout.Thisistheseconddrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,whateverassemblytheunvirtuousperson,defectiveinvirtue,approaches—whetherofnoblewarriors,brahmans,householders,orcontemplatives—he/shedoessowithoutconfidence&abashed.Thisisthethirddrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,theunvirtuousperson,defectiveinvirtue,diesconfused.Thisisthefourthdrawbackcomingfromanunvirtuousperson’sdefectinvirtue.

“Andfurther,theunvirtuousperson,defectiveinvirtue—onthebreak-upofthebody,afterdeath—reappearsinaplaneofdeprivation,abaddestination,alowerrealm,hell.Thisisthefifthdrawbackcomingfromanunvirtuous

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person’sdefectinvirtue.“These,householders,arethefivedrawbackscomingfromanunvirtuous

person’sdefectinvirtue.“Householders,therearethesefiverewardscomingfromavirtuous

person’sconsummationinvirtue.Whichfive?“Thereisthecasewhereavirtuousperson,consummateinvirtue,by

reasonofheedfulnessacquiresagreatmassofwealth.Thisisthefirstrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,thefinereputationofthevirtuousperson,consummateinvirtue,getsspreadabout.Thisisthesecondrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,whateverassemblythevirtuousperson,consummateinvirtue,approaches—whetherofnoblewarriors,brahmans,householders,orcontemplatives—he/shedoessowithconfidence&unabashed.Thisisthethirdrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,thevirtuousperson,consummateinvirtue,diesunconfused.Thisisthefourthrewardcomingfromavirtuousperson’sconsummationinvirtue.

“Andfurther,thevirtuousperson,consummateinvirtue—onthebreak-upofthebody,afterdeath—reappearsinagooddestination,aheavenlyworld.Thisisthefifthrewardcomingfromavirtuousperson’sconsummationinvirtue.

“These,householders,arethefiverewardscomingfromavirtuousperson’sconsummationinvirtue.”

ThentheBlessedOne—havinginstructed,urged,roused,&encouragedthelayfollowersofPāṭaliVillageforalargepartofthenightwithDhammatalk—dismissedthem,saying,“Thenightisfargone,householders.Dowhatyouthinkitisnowtimetodo.”

Responding,“Asyousay,lord,”totheBlessedOne,thelayfollowersofPāṭaliVillage,gotupfromtheirseatsand,bowingdowntohimandcircumambulatinghim,left.ThentheBlessedOne,notlongaftertheyhadleft,enteredanemptybuilding.

Nowonthatoccasion,Sunidha&Vassakāra,thechiefministersofMagadha,werebuildingacityatPāṭaliVillagetopreempttheVajjians.AndonthatoccasionmanydevasbythethousandswereoccupyingsitesinPāṭaliVillage.Intheareawheredevasofgreatinfluenceoccupiedsites,therethe

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mindsoftheking’sroyalministersofgreatinfluencewereinclinedtobuildtheirhomes.Intheareawheredevasofmiddlinginfluenceoccupiedsites,therethemindsoftheking’sroyalministersofmiddlinginfluencewereinclinedtobuildtheirhomes.Intheareawheredevasoflowinfluenceoccupiedsites,therethemindsoftheking’sroyalministersoflowinfluencewereinclinedtobuildtheirhomes.

TheBlessedOne,withthedivineeye—purifiedandsurpassingthehuman—sawthosedevasbythethousandsoccupyingsitesinPāṭaliVillage.

Then,gettingupinthelastwatchofthenight,theBlessedOneaddressedVen.Ānanda,“Ānanda,whoisbuildingacityatPāṭaliVillage?”

“Sunidha&Vassakāra,thechiefministersofMagadha,lord,arebuildingacityatPāṭaliVillagetopreempttheVajjians.”

“Ānanda,it’sasiftheyhadconsultedthedevasoftheThirty-three:That’showSunidha&Vassakāra,thechiefministersofMagadha,arebuildingacityatPāṭaliVillagetopreempttheVajjians.

“Justnow,Ānanda—withthedivineeye—purifiedandsurpassingthehuman—IsawmanydevasbythethousandsoccupyingsitesinPāṭaliVillage.Intheareawheredevasofgreatinfluenceoccupysites,therethemindsoftheking’sroyalministersofgreatinfluenceareinclinedtobuildtheirhomes.Intheareawheredevasofmiddlinginfluenceoccupysites,therethemindsoftheking’sroyalministersofmiddlinginfluenceareinclinedtobuildtheirhomes.Intheareawheredevasoflowinfluenceoccupysites,therethemindsoftheking’sroyalministersoflowinfluenceareinclinedtobuildtheirhomes.

“Ānanda,asfarasthesphereoftheAriyansextends,asfarasmerchants’roadsextend,thiswillbethesupremecity:Pāṭaliputta,15wheretheseedpodsofthePāṭaliplantbreakopen.TherewillbethreedangersforPāṭaliputta:fromfire,fromwater,orfromthebreakingofalliances.”

ThenSunidha&Vassakāra,thechiefministersofMagadha,wenttotheBlessedOneand,onarrival,exchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,theystoodtooneside.Astheywerestandingthere,theysaidtohim,“MayMasterGotamaacquiescetoourmealtoday,togetherwiththeSaṅghaofmonks.”TheBlessedOneacquiescedwithsilence.

ThenSunidha&Vassakāra,thechiefministersofMagadha,understandingtheBlessedOne’sacquiescence,wenttotheirrest-house.Onarrival,afterhavingexquisitestaple&non-staplefoodpreparedintheirrest-house,they

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announcedthetimetotheBlessedOne:“It’stime,MasterGotama.Themealisready.”

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&robes—wenttogetherwiththeSaṅghaofmonkstotherest-houseofSunidha&Vassakāra,thechiefministersofMagadha.Onarrival,hesatdownontheseatlaidout.Sunidha&Vassakāra,withtheirownhands,served&satisfiedtheSaṅghaofmonks,withtheBuddhaatitshead,withexquisitestaple&non-staplefood.Then,whentheBlessedOnehadfinishedhismealandwithdrawnhishandfromthebowl,Sunidha&Vassakāra,takingalowseat,sattooneside.Astheyweresittingthere,theBlessedOnegavehisapprovalwiththeseverses:

Inwhateverplaceawisepersonmakeshisdwelling,

—thereprovidingfoodforthevirtuous,

therestrained,leadersoftheholylife—

heshoulddedicatethatofferingtothedevasthere.

They,receivinghonor,willhonorhim;beingrespected,willshowhimrespect.Asaresult,theywillfeelsympathyforhim,

likethatofamotherforherchild,herson.Apersonwithwhomthedevassympathizealwaysmeetswithauspiciousthings.

ThentheBlessedOne,havinggivenhisapprovaltoSunidha&Vassakārawiththeseverses,gotupfromhisseatandleft.Andonthatoccasion,Sunidha&VassakārafollowedrightaftertheBlessedOne,(thinking,)“BywhichevergateGotamathecontemplativedepartstoday,thatwillbecalledtheGotamaGate.AndbywhicheverfordhecrossesovertheGangesRiver,thatwillbecalledtheGotamaFord.”

SothegatebywhichtheBlessedOnedepartedwascalledtheGotamaGate.ThenhewenttotheGangesRiver.NowonthatoccasiontheGangesRiverwasfulluptothebanks,sothatacrowcoulddrinkfromit.Somepeopleweresearchingforboats;someweresearchingforfloats;somewerebindingraftsinhopesofgoingfromthisshoretotheother.SotheBlessedOne—justasa

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strongmanmightextendhisflexedarmorflexhisextendedarm—disappearedfromthenearbankoftheGangesRiverandreappearedonthefarbanktogetherwiththeSaṅghaofmonks.Hesawthatsomepeopleweresearchingforboats;someweresearchingforfloats;somewerebindingraftsinhopesofgoingfromthisshoretotheother.

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Thosewhocrossthefoamingflood,havingmadeabridge,avoidingtheswamps

—whilepeoplearebindingrafts—intelligentpeoplehavealreadycrossed.

II

ThentheBlessedOnesaidtoVen.Ānanda,“Come,Ānanda,wewillheadforKoṭiVillage.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wenttoKoṭi

Village.TherehestayednearKoṭiVillage.Andthereheaddressedthemonks:“It’sthroughnotawakeningtoor

penetratingfournobletruths,monks,thatwehavetransmigratedandwanderedonforsuchalongtime,you&I.Whichfour?

“It’sthroughnotawakeningtoorpenetratingthenobletruthofstressthatwehavetransmigratedandwanderedonforsuchalongtime,you&I.It’sthroughnotawakeningtoorpenetratingthenobletruthoftheoriginationofstress…It’sthroughnotawakeningtoorpenetratingthenobletruthofthecessationofstress…It’sthroughnotawakeningtoorpenetratingthenobletruthofthepathofpracticeleadingtocessationofstressthatwehavetransmigratedandwanderedonforsuchalongtime,you&I.

“(Butnow,)thisnobletruthofstresshasbeenawakenedto&penetrated,thenobletruthoftheoriginationofstresshasbeenawakenedto&penetrated,thenobletruthofthecessationofstresshasbeenawakenedto&penetrated,thenobletruthofthepathofpracticeleadingtocessationofstresshasbeen

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awakenedto&penetrated.Cravingforbecominghasbeencrushed;theguidetobecoming[i.e.,clinging]isended.Therenowisnofurther-becoming.”

ThatiswhattheBlessedOnesaid.Havingsaidit,theTeacher,theOneWell-Gone,saidfurther:

Fromlackofvisionofthefournobletruths,wehavewanderedalongtimesimplyinthesebirths&those.Thesearenowseen,theguidetobecomingisremoved,crushedistherootofsuffering&stress.Thereisnownofurther-becoming.

WhilestayingtherenearKoṭiVillage,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearKoṭiVillageaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforNādikā.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Nādikā.TherehestayednearNādikāattheBrickHall.ThenVen.ĀnandawenttotheBlessedOneand,onarrival,havingbowed

downtohim,sattooneside.Ashewassittingthere,Ven.ĀnandasaidtotheBlessedOne,“Lord,themonknamedSāḷhahasdiedinNādikā.Whatishisdestination,whathisfuturestate?ThenunnamedNandāhasdiedinNādikā.Whatisherdestination,whatherfuturestate?Themalelay-followernamedSudattahasdiedinNādikā.Whatishisdestination,whathisfuturestate?Thefemalelay-followernamedSujātāhasdiedinNādikā.Whatisherdestination,whatherfuturestate?Themalelay-followernamedKakudha…Kāraḷimbha…Nikaṭa…Kaṭissaha…Tuṭṭha…Santuṭṭha…Bhaṭa…SubhaṭahasdiedinNādikā.Whatishisdestination,whathisfuturestate?”

“Ānanda,themonkSāḷha,withtheendingofeffluents,dweltintheeffluent-freeawareness-releaseanddiscernment-release,havingdirectly

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knownandrealizedthemforhimselfrightinthehere-and-now.ThenunNandā,withtheendingofthefivelowerfetters,16hasspontaneouslyarisen(inthePureAbodes,)theretobetotallyunbound,destinedneveragaintoreturnfromthatworld.Sudattathemalelay-follower,withtheendingof[thefirst]threefetters,andwiththeattenuationofpassion,aversion,&delusion,isaonce-returner,who—onreturningonlyoncemoretothisworld—willputanendtostress.Sujātāthefemalelay-follower,withtheendingof[thefirst]threefetters,isastream-winner,neveragaindestinedforstatesofdestitution,certain,headedforself-awakening.Kakudhathemalelay-follower…Kāraḷimbha…Nikaṭa…Kaṭissaha…Tuṭṭha…Santuṭṭha…Bhaṭa…Subhaṭathemalelay-follower,withtheendingofthefivelowerfetters,havespontaneouslyarisen(inthePureAbodes,)theretobetotallyunbound,destinedneveragaintoreturnfromthatworld.

“Ānanda,morethan50lay-followerswhohavediedinNādikā,withtheendingofthefivelowerfetters,havespontaneouslyarisen(inthePureAbodes,)theretobetotallyunbound,destinedneveragaintoreturnfromthatworld.96lay-followerswhohavediedinNādikā,withtheendingof[thefirst]threefetters,andwiththeattenuationofpassion,aversion,&delusion,areonce-returners,who—onreturningonlyoncemoretothisworld—willputanendtostress.510lay-followerswhohavediedinNādikā,withtheendingof[thefirst]threefetters,arestream-winners,neveragaindestinedforstatesofdestitution,certain,headedforself-awakening.

“It’snotamazing,Ānanda,thatanyonewhohasbecomeahumanbeingwoulddie.ButifwitheverydeathyouapproachtheTathāgataandaskaboutthismatter,thatwouldbewearisomeforhim.

“Therefore,Ānanda,IwillteachyoutheDhamma-discoursecalledtheDhamma-mirror,endowedwithwhichadiscipleofthenobleones,ifhe/shesodesires,maypredictforhimorherself:‘Hellisendedforme;animalwombsareended;thestateofthehungryghostsisended;planesofdeprivation,thebaddestinations,thelowerrealmsareended!Iamastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening!’

“AndwhatistheDhamma-mirrorDhamma-discourse,endowedwithwhichadiscipleofthenobleones,ifhe/shesodesires,maypredictforhimorherself:‘Hellisendedforme;animalwombsareended;thestateofthehungryghostsisended;planesofdeprivation,thebaddestinations,thelowerrealmsareended!Iamastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening’?

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“ThereisthecasewherethediscipleofthenobleonesisendowedwithverifiedconfidenceintheAwakenedOne:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.’

“He/sheisendowedwithverifiedconfidenceintheDhamma:‘TheDhammaiswelltaughtbytheBlessedOne,tobeseenhere&now,timeless,invitingverification,pertinent,tobeexperiencedbytheobservantforthemselves.’

“He/sheisendowedwithverifiedconfidenceintheSaṅgha:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohavepracticedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourtypesofnoblediscipleswhentakenaspairs,theeightwhentakenasindividualtypes17—theyaretheSaṅghaoftheBlessedOne’sdisciples:worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,theincomparablefieldofmeritfortheworld.’”

“He/sheisendowedwithvirtuesthatareappealingtothenobleones:untorn,unbroken,unspotted,unsplattered,liberating,praisedbytheobservant,ungraspedat,leadingtoconcentration.

“This,Ānanda,istheDhamma-mirrorDhamma-discourse,endowedwithwhichadiscipleofthenobleones,ifhe/shesodesires,maypredictforhimorherself:‘Hellisendedforme;animalwombsareended;thestateofthehungryghostsisended;planesofdeprivation,thebaddestinations,thelowerrealmsareended!Iamastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening!’”18

WhilestayingtherenearNādikāintheBrickHouse,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearNādikāaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforVesālī.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Vesālī.TherehestayednearVesālīinAmbapālī’sgrove.

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Andthereheaddressedthemonks:“Staymindful,monks,andalert.Thisisourinstructiontoyouall.Andhowisamonkmindful?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisishowamonkismindful.

“Andhowisamonkalert?Whengoingforward&returning,hemakeshimselfalert;whenlookingtoward&lookingaway…whenbending&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe,&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselfalert.Thisishowamonkisalert.

“Staymindful,monks,andalert.Thisisourinstructiontoyouall.”ThenAmbapālīthecourtesan19heard,“TheBlessedOne,theysay,has

arrivedatVesālīandisstayingnearVesālīinmymango[amba]grove!”Then,havingauspiciousvehiclesyoked,shegotintoanauspiciousvehicle,leftVesālīwiththeauspiciousvehiclesanddrovetowardherowngarden[thegrove].Goinginhervehicleasfarastherewasgroundforavehicle,gettingdownfromhervehicle,sheapproachedtheBlessedOneonfoot.Onarrival,havingboweddowntohim,shesattooneside.Asshewassittingthere,theBlessedOneinstructed,urged,roused,&encouragedherwithatalkonDhamma.ThenAmbapālīthecourtesan—instructed,urged,roused,&encouragedwiththeBlessedOne’stalkonDhamma—saidtohim,“Lord,maytheBlessedOneacquiescetomymealtomorrow,togetherwiththeSaṅghaofmonks.”TheBlessedOneacquiescedwithsilence.

ThenAmbapālīthecourtesan,understandingtheBlessedOne’sacquiescence,gotupfromherseatand,bowingdowntohimandcircumambulatinghim,left.

ThentheLicchavisofVesālīheard,“TheBlessedOne,theysay,hasarrivedatVesālīandisstayingnearVesālīinAmbapālī’sgrove!”Then,havingauspiciousvehiclesyoked,theLicchavisgotintotheauspiciousvehicles,andleftVesālīwiththeauspiciousvehicles.Now,someofthoseLicchavisweredarkblue,withdarkbluecomplexions,darkblueclothing,&darkblueornaments.SomeofthoseLicchaviswereyellow,withyellowcomplexions,yellowclothing,&yellowornaments.SomeofthoseLicchaviswerered,withredcomplexions,redclothing,&redornaments.SomeofthoseLicchaviswere

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white,withwhitecomplexions,whiteclothing,&whiteornaments.ThenAmbapālīthecourtesan,drivingaxletoaxle,wheeltowheel,yoketo

yoke,broughtthoseyoungLicchavistoahalt.SothoseLicchavissaidtoher,“Hey,Ambapālī,whatareyoudoing—drivingaxletoaxle,wheeltowheel,yoketoyoke—bringingtheyoungLicchavistoahalt?”

“Because,youngmasters,IhaveinvitedtheBlessedOne,togetherwiththeSaṅghaofmonks,fortomorrow’smeal!”

“Giveusthatmeal,Ambapālī,for100,000!”“EvenifthemastersgavemeVesālīwithallitsrevenue,Istillwouldn’tgive

upsuchagreatmeal!”ThentheLicchavissnappedtheirfingers:“Howwe’vebeendefeatedby

LittleAmbapālī!Howwe’vebeencheatedbyLittleAmbapālī!”20ThentheLicchavissetoutforAmbapālī’sgrove.TheBlessedOnesawthem

comingfromafarand,onseeingthem,hesaidtothemonks,“ThosemonkswhohaveneverbeforeseenthedevasoftheThirty-three,lookattheassemblyofLicchavis!GazeattheassemblyofLicchavis!RegardtheassemblyofLicchavisasliketheassemblyoftheThirty-three!”

ThentheLicchavis,goingintheirvehiclesasfarastherewasgroundforvehicles,gotdownfromtheirvehiclesandapproachedtheBlessedOneonfoot.Onarrival,havingboweddowntohim,theysattooneside.Astheyweresittingthere,theBlessedOneinstructed,urged,roused,&encouragedthemwithatalkonDhamma.ThentheLicchavis—instructed,urged,roused,andencouragedwiththeBlessedOne’stalkonDhamma—saidtohim,“Lord,maytheBlessedOneacquiescetoourmealtomorrow,togetherwiththeSaṅghaofmonks.”

“Licchavis,IhavealreadyacquiescedtoAmbapālīthecourtesan’smealtomorrow.”

ThentheLicchavissnappedtheirfingers:“Howwe’vebeendefeatedbyLittleAmbapālī!Howwe’vebeencheatedbyLittleAmbapālī!”

ThentheLicchavis,delightinginandapprovingoftheBlessedOne’swords,gotupfromtheirseatsand,bowingdowntohimandcircumambulatinghim,left.

ThenAmbapālīthecourtesan,attheendofthenight—afterhavingexquisitestaple&non-staplefoodpreparedinherowngarden—announcedthetimetotheBlessedOne:“It’stime,lord.Themealisready.”

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—

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carryinghisbowl&outerrobe—wenttogetherwiththeSaṅghaofmonkstoAmbapālīthecourtesan’smealoffering.Onarrival,hesatdownontheseatlaidout.Ambapālīthecourtesan,withherownhands,served&satisfiedtheSaṅghaofmonks,withtheBuddhaatitshead,withexquisitestaple&non-staplefood.Then,whentheBlessedOnehadfinishedhismealandwithdrawnhishandfromthebowl,Ambapālīthecourtesan,takingalowseat,sattooneside.Asshewassittingthere,shesaidtotheBlessedOne,“Lord,IgivethisgardentotheSaṅghaofmonkswiththeBuddhaatitshead.BlessedOne,pleaseacceptthisgarden.”

ThentheBlessedOne—havinginstructed,urged,roused,&encouragedAmbapālīthecourtesanwithatalkonDhamma—gotupfromhisseatandleft.

WhilestayingtherenearVesālīinAmbapālī’sgrove,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayedinAmbapālī’sgroveaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforVeḷuvaVillage.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

VeḷuvaVillage.TherehestayednearVeḷuvaVillage.Andthereheaddressedthemonks:“Come,monks,entertheRainsretreat

aroundVesālīwithyourfriends,acquaintances,&eatingcompanions.Asforme,IwillentertheRainsretreatrightherenearVeḷuvaVillage.

Responding,“Asyousay,lord,”totheBlessedOne,themonksenteredtheRainsretreataroundVesālīwiththeirfriends,acquaintances,&eatingcompanions.TheBlessedOneenteredtheRainsretreatrighttherenearVeḷuvaVillage.

ThenintheBlessedOne,whenhehadenteredtheRainsretreat,therearoseaseverediseasewithintensepains&deadly.ButtheBlessedOneenduredit—mindful,alert,&notstruckdownbyit.Thethoughtoccurredtohim,“ItwouldnotbeproperformetototallyunbindwithouthavingaddressedmyattendantsortakenleaveoftheSaṅghaofmonks.Whydon’tI,bendingbackthisdisease

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withpersistence,keepdeterminingthefabricationsoflife?”SotheBlessedOne,bendingbackthediseasewithpersistence,keptdeterminingthefabricationsoflife.Andhisdiseasecalmeddown.

ThentheBlessedOne—havingrecoveredfrombeingill,notlongrecoveredfromtheillness—wentoutofthedwellingandsatdownonaseatlaidoutbehindthedwelling.ThenVen.ĀnandawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“WhatahappysighttoseetheBlessedOne’scomfort!WhatahappysighttoseetheBlessedOne’sbeingatease!BecauseoftheBlessedOne’sillnessmyownbodyfeltasifitweredrugged.Ilostmybearings.Thingswereuncleartome.YetIstilltookameasureofreassuranceinthethoughtthattheBlessedOnewouldnottotallyunbindaslongashehadn’tgivenatleastsomepronouncementconcerningtheSaṅghaofmonks.”

“WhatmoredoestheSaṅghaofmonkswantfromme,Ānanda?IhavetaughttheDhammawithoutmakinganinsideoroutside(version).21TheTathāgatahasnoclosedfistwithregardtoteachings.22Towhomeverthethoughtoccurs,‘IwillgoverntheSaṅghaofmonks,’or‘TheSaṅghaofmonkslookstome,’heshouldgivesomepronouncementconcerningtheSaṅghaofmonks.Butthethoughtdoesn’toccurtotheTathāgatathat‘IwillgoverntheSaṅghaofmonks,’or‘TheSaṅghaofmonkslookstome.’SowhyshouldhegivesomepronouncementconcerningtheSaṅghaofmonks?

“Iamnowaged,Ānanda:old,elderly,advancedinyears,havingcometothelaststageoflife,80yearsold.Justasanoldcartiskeptgoingwiththehelpofbamboostrips,theTathāgata’sbodyiskeptgoingwiththehelpofbamboostrips,asitwere.WhentheTathāgata—notattendingtoanythemeatall,andwiththecessationofcertainfeelings—enters&remainsinthetheme-lessconcentrationofawareness,thatiswhenhisbodyismoreatease.

“So,Ānanda,youshouldalllivewithyourselvesasyourisland,yourselvesasyourrefuge,withnootherasyourrefuge;withtheDhammaasyourisland,theDhammaasyourrefuge,withnootherasyourrefuge.Andhowdoesamonklivewithhimselfashisisland,himselfashisrefuge,withnootherashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnootherashisrefuge?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…mindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisishowa

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monkliveswithhimselfashisisland,himselfashisrefuge,withnootherashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnootherashisrefuge.Forthosewho,noworwhenIamgone,livewiththemselvesastheirisland,themselvesastheirrefuge,withnootherastheirrefuge;withtheDhammaastheirisland,theDhammaastheirrefuge,notwithanotherastheirrefuge,willbemyforemostmonks:thosewhoaredesirousoftraining.”

III

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&robes—wentintoVesālīforalms.Then,havinggoneforalmsinVesālī,afterthemeal,returningfromhisalmsround,headdressedVen.Ānanda,“Getasittingcloth,Ānanda.WewillgotothePāvālashrinefortheday’sabiding.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.ĀnandafollowedalongbehindtheBlessedOne,carryingthesittingcloth.ThentheBlessedOnewenttothePāvālashrineand,onarrival,satdownontheseatlaidout.

Seated,theBlessedOneaddressedVen.Ānanda,“Vesālīisrefreshing,Ānanda.Refreshing,too,aretheUdenashrine,theGotamakashrine,theSattambashrine,theManySonshrine,theSārandashrine,thePāvālashrine.23

“Anyone,Ānanda,inwhomthefourbasesofpower24aredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.25IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.”

ButVen.Ānanda—evenwhentheBlessedOnehadgivensuchablatantsign,suchablatanthint—wasn’tabletounderstandhismeaning.Hedidn’tbegofhim,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”ItwasasifhismindwaspossessedbyMāra.

Asecondtime…Athirdtime,theBlessedOneaddressedVen.Ānanda,“Vesālīisrefreshing,Ānanda.Refreshing,too,aretheUdenashrine,the

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Gotamakashrine,theSattambashrine,theManySonshrine,theSārandashrine,thePāvālashrine.

“Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.”

ButVen.Ānanda—evenwhentheBlessedOnehadgivensuchablatantsign,suchablatanthint—wasn’tabletounderstandhismeaning.Hedidn’trequestofhim,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”ItwasasifhismindwaspossessedbyMāra.

ThentheBlessedOneaddressedVen.Ānanda,“Go,Ānanda.Dowhatyouthinkitisnowtimetodo.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānandagotupfromhisseatand,bowingdowntohimandcircumambulatinghim,wenttositunderatreenotfarfromtheBlessedOne.

Then,notlongafterVen.Ānandahadleft,MāratheEvilOnewenttotheBlessedOneand,onarrival,stoodtooneside.Ashewasstandingthere,hesaidtotheBlessedOne,“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:‘EvilOne,Iwillnottotallyunbindaslongasmymonkdisciplesarenotyetexperienced,trained,attainedtoconfidence,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.’26

“Butnow,lord,theBlessedOne’smonkdisciplesareexperienced,trained,attainedtoconfidence,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—after

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havinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.

“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:‘EvilOne,Iwillnottotallyunbindaslongasmynundisciples…mymalelay-followerdisciples…myfemalelay-followerdisciplesarenotyetexperienced,trained,attainedtomaturity,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.’

“Butnow,lord,theBlessedOne’sfemalelay-followerdisciplesareexperienced,trained,attainedtomaturity,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.

“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:‘EvilOne,Iwillnottotallyunbindaslongasthisholylifeofmineisnotpowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.’Butnow,lord,theBlessedOne’sholylifeispowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.

“MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.”

Whenthiswassaid,theBlessedOnesaidtoMāra,theMostEvilOne:“Relax,EvilOne.Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.”

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ThusatthePāvālashrine—mindful&alert—theBlessedOnerelinquishedthefabricationsoflife.27AndastheBlessedOnerelinquishedthefabricationsoflife,therewasagreatearthquake,awesome&hair-raising,androllsofthedeva-drumssplit(theair).

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Comparingtheincomparable28

withcoming-into-being,thesagerelinquishedthefabricationofbecoming.

Inwardlyjoyful,centered,

hesplithisowncoming-into-beinglikeacoatofmail.29

ThenthethoughtoccurredtoVen.Ānanda:“Howamazing!Howastounding!Whatagreatearthquake!Whataverygreatearthquake,awesome&hair-raising,androllsofthedeva-drumssplit(theair)!Whatisthereason,whatisthecause,fortheappearanceofthegreatearthquake?”

SoVen.ĀnandawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“Howamazing,lord!Howastounding!Whatagreatearthquake!Whataverygreatearthquake,awesome&hair-raising,androllsofthundersplit(theair)!What,lord,isthereason,whatisthecause,fortheappearanceofthegreatearthquake?”

“Ānanda,therearetheseeightreasons,eightcauses,fortheappearanceofagreatearthquake.Whicheight?

“Thisgreatearth,Ānanda,isestablishedonwater.Thewaterisestablishedonwind.Thewindisstandingonspace.Therecomesatimewhenagreatwindblows.Thegreatwindblowingshakesthewater.Thewater,shaken,shakestheearth.Thisisthefirstreason,thefirstcause,fortheappearanceofagreatearthquake.

“Then,Ānanda,therecomeatimewhenabrahmanofpower,withmasteryofthemind,oradevaofgreatpower,greatmight,hasdevelopedalimitedearth-perceptionandanimmeasurableliquid-perception.Hemakesthisearthshake&shiver,quiver&quake.Thisisthesecondreason…

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“Then,Ānanda,whenthebodhisatta,fallingfromtheTusitagroup,mindful&alert,descendsintohismother’swomb,theearthshakes&shivers,quivers&quakes.Thisisthethirdreason…

“Then,Ānanda,whenthebodhisatta,mindful&alert,emergesfromhismother’swomb,theearthshakes&shivers,quivers&quakes.Thisisthefourthreason…

“Then,Ānanda,whentheTathāgataawakenstotheunexcelledrightself-awakening,theearthshakes&shivers,quivers&quakes.Thisisthefifthreason…

“Then,Ānanda,whentheTathāgatasetsrollingtheunexcelledDhamma-wheel,theearthshakes&shivers,quivers&quakes.Thisisthesixthreason…

“Then,Ānanda,whentheTathāgata,mindful&alert,relinquishesthefabricationsoflife,theearthshakes&shivers,quivers&quakes.Thisistheseventhreason…

“Then,Ānanda,whentheTathāgata,bymeansoftheunbindingpropertywithnofuelremaining,totallyunbinds,30theearthshakes&shivers,quivers&quakes.Thisistheeighthreason,theeighthcause,fortheappearanceofagreatearthquake.

“Thesearetheeightreasons,theeightcauses,fortheappearanceofagreatearthquake.

“Ānanda,therearetheseeightassemblies.Whicheight?Anoblewarriorassembly,abrahmansassembly,ahouseholderassembly,acontemplativeassembly,aFourGreatKingsassembly,a(Devasofthe)Thirty-threeassembly,aMāraassembly,aBrahmāassembly.

“Icanrememberapproachingmanyhundredsofnoblewarriorassemblies.There—beforeseatingmyself,beforetalking,beforeengaginginconversation—whateversortofappearancetheyhad,thatwasthesortofappearanceIhad;whateversortofaccenttheyhad,thatwasthesortofaccentIhad.AndIinstructed,urged,roused,&encouragedthemwithDhammatalk.WhileIwasspeaking,theydidn’tknowme:‘Whoisthiswhospeaks—adevaorahumanbeing?’Havinginstructed,urged,roused,&encouragedthemwithDhammatalk,Idisappeared.WhenIhaddisappeared,theydidn’tknowme:‘Whoisthiswhodisappeared—adevaorahumanbeing?’

“Icanrememberapproachingmanyhundredsofbrahmanassemblies…manyhundredsofhouseholderassemblies…manyhundredsofcontemplativeassemblies…manyhundredsofFourGreatKingassemblies…manyhundreds

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of(Devasofthe)Thirty-threeassemblies…manyhundredsofMāraassemblies…

“IcanrememberapproachingmanyhundredsofBrahmāassemblies.There—beforeseatingmyself,beforetalking,beforeengaginginconversation—whateversortofappearancetheyhad,thatwasthesortofappearanceIhad;whateversortofaccenttheyhad,thatwasthesortofaccentIhad.AndIinstructed,urged,roused,&encouragedthemwithDhammatalk.WhileIwasspeaking,theydidn’tknowme:‘Whoisthispersonwhospeaks—adevaorahumanbeing?’Havinginstructed,urged,roused,&encouragedthemwithDhammatalk,Idisappeared.WhenIhaddisappeared,theydidn’tknowme:‘Whoisthiswhodisappeared—adevaorahumanbeing?’

“Ānanda,therearetheseeightdimensionsof(mental)mastery.Whicheight?

“Havingasingleperceptionofforminternally,oneseesformsexternallyaslimited,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthefirstdimensionof(mental)mastery.

“Havingasingleperceptionofforminternally,oneseesformsexternallyasimmeasurable,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisistheseconddimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyaslimited,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthethirddimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasimmeasurable,beautiful&ugly.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthefourthdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasblue,blueintheircolor,blueintheirfeatures,blueintheirglow.Justasaflax-flowerisblue,blueinitscolor,blueinitsfeatures,blueinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,isblue,blueinitscolor,blueinitsfeatures,blueinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyasblue,blueintheircolor,blueintheirfeatures,blueintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthefifthdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasyellow,yellowintheircolor,yellowintheirfeatures,yellowintheirglow.Justasakaṇṇikāraflowerisyellow,yellowinitscolor,yellowinitsfeatures,

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yellowinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,isyellow,yellowinitscolor,yellowinitsfeatures,yellowinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyasyellow,yellowintheircolor,yellowintheirfeatures,yellowintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisisthesixthdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyasred,redintheircolor,redintheirfeatures,redintheirglow.Justasabandhu-jīvakaflowerisred,redinitscolor,redinitsfeatures,redinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,isred,redinitscolor,redinitsfeatures,redinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyasred,redintheircolor,redintheirfeatures,redintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisistheseventhdimensionof(mental)mastery.

“Havingasingleformlessperceptioninternally,oneseesformsexternallyaswhite,whiteintheircolor,whiteintheirfeatures,whiteintheirglow.Justasthemorningstariswhite,whiteinitscolor,whiteinitsfeatures,whiteinitsglow,orjustasBārāṇasīmuslin,smoothonbothsides,iswhite,whiteinitscolor,whiteinitsfeatures,whiteinitsglow;inthesameway,havingasingleformlessperceptioninternally,oneseesformsexternallyaswhite,whiteintheircolor,whiteintheirfeatures,whiteintheirglow.Masteringthem,onehastheperception,‘Iknow;Isee.’Thisistheeighthdimensionof(mental)mastery.

“These,Ānanda,aretheeightdimensionsof(mental)mastery.31“Ānanda,therearetheseeightemancipations.Whicheight?“Possessedofform,oneseesforms.Thisisthefirstemancipation.“Notpercipientofforminternally,oneseesformsexternally.Thisisthe

secondemancipation.“Oneisintentonlyonthebeautiful.Thisisthethirdemancipation.“Withthecompletetranscendingofperceptionsof(physical)form,withthe

disappearanceofperceptionsofresistance,andnotheedingperceptionsofmultiplicity,(perceiving,)‘Infinitespace,’oneentersandremainsinthedimensionoftheinfinitudeofspace.Thisisthefourthemancipation.

“Withthecompletetranscendingofthedimensionoftheinfinitudeofspace,(perceiving,)‘Infiniteconsciousness,’oneentersandremainsinthedimensionoftheinfinitudeofconsciousness.Thisisthefifthemancipation.

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“Withthecompletetranscendingofthedimensionoftheinfinitudeofconsciousness,(perceiving,)‘Thereisnothing,’oneentersandremainsinthedimensionofnothingness.Thisisthesixthemancipation.

“Withthecompletetranscendingofthedimensionofnothingness,oneentersandremainsinthedimensionofneitherperceptionnornon-perception.Thisistheseventhemancipation.

“Withthecompletetranscendingofthedimensionofneitherperceptionnornon-perception,oneentersandremainsinthecessationofperceptionandfeeling.Thisistheeighthemancipation.

“These,Ānanda,aretheeightemancipations.32“Onetime,Ānanda,IwasstayinginUruvelāonthebankoftheNerañjarā

RiverattheGoat-herdBanyan,newlyawakened.ThenMāra,theEvilOne,approachedmeand,onarrival,stoodtooneside.Ashewasstandingthere,hesaidtome,‘MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.’

“Whenthiswassaid,IsaidtoMāra,theEvilOne,‘EvilOne,Iwillnottotallyunbindaslongasmymonkdisciplesarenotyetexperienced,trained,attainedtoconfidence,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.’

“‘EvilOne,Iwillnottotallyunbindaslongasmynundisciples…mymalelay-followerdisciples…myfemalelay-followerdisciplesarenotyetexperienced,trained,attainedtomaturity,desiringrestfromtheyoke,learned,maintainingtheDhamma,practicingtheDhammainlinewiththeDhamma,practicingmasterfully,livinginlinewiththeDhamma;declaringtheDhamma—afterhavinglearneditfromtheirownteachers—teachingit,describingit,settingitforth,revealingit,explainingit,makingitplain;well-refuting,inlinewiththeDhamma,anyopposingteachingsthathavearisen;teachingtheDhammawithitsmarvels.

“‘EvilOne,Iwillnottotallyunbindaslongasthisholylifeofmineisnotpowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.’

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“Andjustnow,Ānanda,(here)atthePāvālaShrine,MāratheEvilOneapproachedmeand,onarrival,stoodtooneside.Ashewasstandinghere,hesaidtome,‘MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.Afterall,thesewordsweresaidbytheBlessedOne:“EvilOne,Iwillnottotallyunbindaslongasmymonkdisciplesarenotyetexperiencedaslongasmynundisciples…mymalelay-followerdisciples…myfemalelay-followerdisciplesarenotyetexperienced…aslongasthisholylifeofmineisnotpowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.”Butnow,lord,theBlessedOne’sholylifeispowerful,prosperous,widely-spread,disseminatedamongmanypeople,well-expoundedasfarastherearehumanbeings&devas.

“‘MaytheBlessedOnetotallyunbindnow,lord.MaytheOneWell-gonetotallyunbindnow,lord.NowisthetimefortheBlessedOne’stotalunbinding,lord.’

“Whenthiswassaid,IsaidtoMāra,theMostEvilOne:‘Relax,EvilOne.Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.’

“Justnow,Ānanda,hereatthePāvālashrine—mindful&alert—Irelinquishedthefabricationsoflife.”

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”

“Enough,now,Ānanda.Don’tbegtheTathāgata.NowisnotthetimeforbeggingtheTathāgata.”

Asecondtime…Athirdtime,Ven.ĀnandasaidtotheBlessedOne,“Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.”

“Ānanda,doyouhaveconvictionintheTathāgata’sawakening?”“Yes,lord.”“Thenwhy,Ānanda,doyouharasstheTathāgatauptothreetimes?”“Face-to-facewiththeBlessedOnehaveIheardthis,face-to-facehaveI

receivedthis:‘Anyone,Ānanda,inwhomthefourbasesofpowerare

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developed,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.’”

“Ānanda,doyouhaveconvictionintheTathāgata’sawakening?”“Yes,lord.”“Thenthewrong-doingisyours,Ānanda.Yoursthemistake,inthat—even

whentheTathāgatahadgivensuchablatantsign,suchablatanthint—youweren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Ononeoccasion,Ānanda,IwasstayingnearRājagaha,onVulture’sPeakMountain.ThereIaddressedyou,‘Vulture’sPeakmountainisrefreshing,Ānanda.Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.’Butyou,Ānanda—evenwhentheTathāgatahadgivensuchablatantsign,suchablatanthint—weren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Oneonoccasion,Ānanda,IwasstayingrighttherenearRājagahaattheGotamaBanyantree…righttherenearRājagahaatRobbersCliff…righttherenearRājagahainSattapaṇṇaCave…righttherenearRājagahaattheBlack

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RockonIsigiliMountain…righttherenearRājagahaundertherockoverhangatSerpentsWaterHoleintheCoolGrove…righttherenearRājagahaatTapodāPark…righttherenearRājagahaattheBambooGrove,theSquirrels’FeedingGround…righttherenearRājagahaatJīvaka’sMangoGrove…righttherenearRājagahaattheMaddakucchiDeerPark.There,too,Iaddressedyou,‘Rājagahaisrefreshing,Ānanda.Refreshing,too,areVulture’sPeakMountain,theGotamaBanyantree,RobbersCliff,SattapaṇṇaCave,theBlackRockonIsigiliMountain,therockoverhangatSerpentsWaterHoleintheCoolGrove,TapodāPark,theBambooGrove,theSquirrels’FeedingGround,Jīvaka’sMangoGrove,theMaddakucchiDeerPark.Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.’Butyou,Ānanda—evenwhentheTathāgatahadgivensuchablatantsign,suchablatanthint—weren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Ononeoccasion,Ānanda,IwasstayingrighthereinVesālīattheUdenashrine…theGotamakashrine…theSattambashrine…theManySonshrine…theSārandashrine…

“Andjustnow,Ānanda,(here)atPāvālaShrine,Iaddressedyoutoday:‘Vesālīisrefreshing,Ānanda.Refreshing,too,aretheUdenashrine,theGotamakashrine,theSattambashrine,theManySonshrine,theSārandashrine,thePāvālashrine.Anyone,Ānanda,inwhomthefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken,could—ifhewanted—remainforaneonortheremainderofaneon.IntheTathāgata,Ānanda,thefourbasesofpoweraredeveloped,pursued,givenameansoftransport,givenagrounding,steadied,consolidated,andwell-undertaken.Hecould—ifhewanted—remainforaneonortheremainderofaneon.’Butyou,Ānanda—evenwhenthe

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Tathāgatahadgivensuchablatantsign,suchablatanthint—weren’tabletounderstandhismeaning.Youdidn’tbegoftheTathāgata,‘Lord,maytheBlessedOneremainforaneon.MaytheOneWell-goneremainforaneon—forthebenefitofthemany,forthehappinessofthemany,outofsympathyfortheworld,forthewelfare,benefit,&happinessofhumanbeings&devas.’IfyouhadbeggedtheTathāgatatwotimes,theTathāgatawouldhaverefused,butafterthethirdtimehewouldhaveacquiesced.Thewrong-doingisyours,Ānanda.Yoursthemistake.

“Butthen,Ānanda,haven’tI—cautioning—pointedoutdifferent-becoming,separate-becoming,otherwise-becomingofallthatisdear&appealing?Whatelseistheretoexpect?Thatofanythingborn,become,fabricated,subjecttodisintegration,youmightsay,‘O,mayitnotdisintegrate’?Thepossibilitydoesn’texist.AndthatiswhattheTathāgatahasgottenridof,vomitedup,released,abandoned,forfeited.Itwaswiththefabricationsofliferelinquishedthatthiscategoricalstatementwasspoken:‘Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.’FortheTathāgata,forthesakeoflife,torescindthat:Thepossibilitydoesn’texist.

“Come,now,Ānanda.WewillheadfortheGabledHallintheGreatWood.”“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOnetogetherwithVen.ĀnandawenttotheGreatWood

andtotheGabledHall.Onarrival,theBlessedOnesaidtoVen.Ānanda,“Go,Ānanda.HaveallthemonkslivingindependenceonVesālīgatherattheassemblyhall.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānanda—havinghadallthemonkslivingindependenceonVesālīgatherattheassemblyhall—approachedtheBlessedOne.Onarrival,havingboweddowntohim,hestoodtooneside.Ashewasstandingthere,hesaidtotheBlessedOne,“TheSaṅghaofmonkshasgathered,lord.MaytheBlessedOnedowhathethinksitisnowtimetodo.”

ThentheBlessedOnewenttotheassemblyhalland,onarrival,satdownontheseatlaidout.Havingsatdown,headdressedthemonks:“Monks,thequalitiesIhavetaught,havingknownthemdirectly:Youshouldgraspthemthoroughly,cultivatethem,developthem,&pursuethemsothatthisholylifemaylongendure&remainsteadfastforthebenefit,welfare,&happinessofthemultitude,outofsympathyfortheworld,forthebenefit,welfare,&happinessofhumanbeings&devas.AndwhicharethequalitiesIhavetaught…forthe

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benefit,welfare,&happinessofhumanbeings&devas?Thefourestablishingsofmindfulness,thefourrightexertions,thefourbasesofpower,thefivefaculties,thefivestrengths,thesevenfactorsforawakening,thenobleeightfoldpath.33ThesearethequalitiesIhavetaught,havingknownthemdirectly,thatyoushouldgraspthoroughly,cultivate,develop,&pursuesothatthisholylifemaylongendure&remainsteadfastforthebenefit,welfare,&happinessofthemultitude,outofsympathyfortheworld,forthebenefit,welfare,&happinessofhumanbeings&devas.”

ThentheBlessedOneaddressedthemonks,‘Iexhortyou,monks:Allfabricationsaresubjecttodecay.Reachconsummationthroughheedfulness.34

Itwon’tbelonguntiltheTathāgata’stotalunbinding.Inthreemonth’stimefromnow,theTathāgatawilltotallyunbind.”

ThatiswhattheBlessedOnesaid.Havingsaidthat,theOneWell-Gonesaidfurther:

Young&oldwise&foolishrich&poor:

allendupdying.Asapotter’sclayvessels

large&smallfired&unfired

allendupbroken,sotoolifeheadstodeath.

ThentheTeachersaidfurther:

Ripemyage,littletheliferemainingtome.

Leavingyou,Iwillgo,havingmademyrefuge

formyself.Beheedful,monks,

mindful,virtuous.Withyourresolveswell-concentrated,

lookafteryourminds.Hewho,inthis

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Dhamma&Vinaya,remainsheedful,leavingthewandering-on

throughbirth,willmakeanend

ofstress.

IV

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&robes—wentintoVesālīforalms.HavinggoneforalmsinVesālī,afterthemeal,returningfromhisalmsround,gazingonVesālīwithanelephant’slook,headdressedVen.Ānanda:“Ānanda,thisistheTathāgata’slastlookatVesālī.Come,Ānanda,wewillheadforBhaṇḍaVillage.

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

BhaṇḍaVillage.TheretheBlessedOnestayednearBhaṇḍaVillage.Andthereheaddressedthemonks,“It’sthroughnotawakeningtoor

penetratingfourqualities,monks,thatwehavetransmigratedandwanderedonforsuchalongtime,you&I.Whichfour?

“It’sthroughnotawakeningtoorpenetratingnoblevirtuethatwehavetransmigratedandwanderedonforsuchalongtime,you&I.It’sthroughnotawakeningtoorpenetratingnobleconcentration…It’sthroughnotawakeningtoorpenetratingnoblediscernment…It’sthroughnotawakeningtoorpenetratingnoblereleasethatwehavetransmigratedandwanderedonforsuchalongtime,you&I.

“(Butnow,)thisnoblevirtuehasbeenawakenedto&penetrated,nobleconcentrationhasbeenawakenedto&penetrated,noblediscernmenthasbeenawakenedto&penetrated,noblereleasehasbeenawakenedto&penetrated.Cravingforbecominghasbeencrushed,theguidetobecoming[i.e.,clinging]isended.Therenowisnofurther-becoming.”

ThatiswhattheBlessedOnesaid.Havingsaidit,theTeacher,theOneWell-Gone,saidfurther:

Virtue,concentration,discernment,andunexcelledrelease:

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ThesequalitieshavebeenawakenedtobyGotama,theprestigious.Directlyknowingthis,heshowsittothemonks—theawakenedone,theteacherwhohasmadeanendingofstress,theonewitheyes,totallyunbound.

WhilestayingthereatBhaṇḍaVillage,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearBhaṇḍaVillageaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforHatthiVillage,AmbaVillage,JambuVillage,toBhoganagara.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wentto

Bhoganagara.TheretheBlessedOnestayednearBhoganagaraattheĀnandashrine.

TheretheBlessedOneaddressedthemonks,“Monks,Iwillteachyoufourgreatstandards.Listenandpaycarefulattention.”

“Asyousay,lord,”themonksrespondedtohim.TheBlessedOnesaid,“Thereisthecasewhereamonksaysthis:‘Face-to-

facewiththeBlessedOnehaveIheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’Hisstatementisneithertobeapprovednorscorned.Withoutapprovalorscorn,takecarefulnoteofhiswordsandmakethemstandagainstthesuttasandtallythemagainsttheVinaya.If,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheydon’tstandwiththesuttasortallywiththeVinaya,youmayconclude:‘ThisisnotthewordoftheBlessedOne;thismonkhasmisunderstoodit’—andyoushouldrejectit.Butif,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheystandwiththesuttasandtallywiththeVinaya,youmayconclude:‘ThisisthewordoftheBlessedOne;thismonkhasunderstooditrightly.’”

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“Thenthereisthecasewhereamonksaysthis:‘InamonasteryovertheredwellsaSaṅghawithwell-knownleadingelders.Face-to-facewiththatSaṅghaIhaveheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’…

“Thenthereisthecasewhereamonksaysthis:‘Inamonasteryovertheredwellmanylearnedeldermonkswhoknowthetradition,whohavememorizedtheDhamma,theVinaya,andtheMātikā.35Face-to-facewiththoseeldersIhaveheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’…

“Thenthereisthecasewhereamonksaysthis:‘Inamonasteryovertheredwellsaneldermonkwhoknowsthetradition,whohasmemorizedtheDhamma,theVinaya,andtheMātikā.Face-to-facewiththatelderIhaveheardthis,face-to-facehaveIreceivedthis:ThisistheDhamma,thisistheVinaya,thisistheTeacher’sinstruction.’Hisstatementisneithertobeapprovednorscorned.Withoutapprovalorscorn,takecarefulnoteofhiswordsandmakethemstandagainstthesuttasandtallythemagainsttheVinaya.If,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheydon’tstandwiththesuttasortallywiththeVinaya,youmayconclude:‘ThisisnotthewordoftheBlessedOne;thismonkhasmisunderstoodit’—andyoushouldrejectit.Butif,onmakingthemstandagainstthesuttasandtallyingthemagainsttheVinaya,youfindthattheystandwiththesuttasandtallywiththeVinaya,youmayconclude:‘ThisisthewordoftheBlessedOne;thismonkhasunderstooditrightly.’

“Monks,rememberthesefourgreatstandards.”

WhilestayingtherenearBhoganagaraattheĀnandashrine,theBlessedOneoftengavethisDhammatalktothemonks:“Suchisvirtue,suchisconcentration,suchisdiscernment.Concentrationnurturedwithvirtueisofgreatfruit,greatreward.Discernmentnurturedwithconcentrationisofgreatfruit,greatreward.Themindnurturedwithdiscernmentisrightlyreleasedfromtheeffluents,i.e.,theeffluentofsensuality,theeffluentofbecoming,theeffluentofignorance.”

ThentheBlessedOne,havingstayednearBhoganagaraattheĀnandashrineaslongashepleased,saidtoVen.Ānanda,“Come,Ānanda,wewillheadforPāvā.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOne,togetherwithalargeSaṅghaofmonks,wenttoPāvā.

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TheretheBlessedOnestayednearPāvāinthemangogroveofCundathesilversmith.

Cundathesilversmithheard,“TheBlessedOne,theysay,onreachingPāvā,isstayingnearPāvāinmymangogrove.”

SoCundawenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOneinstructed,urged,roused,&encouragedhimwithDhammatalk.ThenCunda—instructed,urged,roused,&encouragedbytheBlessedOne’sDhammatalk—saidtohim,“Lord,maytheBlessedOneacquiescetomymealtomorrow,togetherwiththeSaṅghaofmonks.”

TheBlessedOneacquiescedwithsilence.ThenCunda,understandingtheBlessedOne’sacquiescence,gotupfromhis

seatand,bowingdowntohimandcircumambulatinghim,left.Then,attheendofthenight,afterhavingexquisitestaple&non-staplefood—includingalargeamountofpig-delicacy36—preparedinhisownhome,heannouncedthetimetotheBlessedOne:“It’stime,lord.Themealisready.”

ThentheBlessedOne,earlyinthemorning,adjustedhisunderrobeand—carryinghisbowl&outerrobe—wenttogetherwiththeSaṅghaofmonkstoCunda’shome.Onarrival,hesatdownontheseatlaidout.Seated,hesaidtoCunda,“Cunda,servemewiththepig-delicacyyouhavehadprepared,andtheSaṅghaofmonkswiththeotherstaple&non-staplefoodyouhavehadprepared.”

Responding,“Asyousay,lord,”totheBlessedOne,CundaservedtheBlessedOnewiththepig-delicacyhehadhadprepared,andtheSaṅghaofmonkswiththeotherstaple&non-staplefoodhehadhadprepared.ThentheBlessedOnesaidtohim,“Cunda,burytheremainingpig-delicacyinapit.Idon’tseeanyoneintheworld—togetherwithitsdevas,Māras,&Brahmās,withitspeoplewiththeircontemplatives&brahmans,theirroyalty&commonfolk—inwhom,whenitwasingested,itwouldgotoahealthychange,asidefromtheTathāgata.”

Responding,“Asyousay,lord,”totheBlessedOne,Cundaburiedtheremainingpig-delicacyinapit,wenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOne—afterinstructing,urging,rousing,&encouraginghimwithDhammatalk—gotupfromhisseatandleft.

ThenintheBlessedOne,afterhehadeatenCunda’smeal,therearosea

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severediseaseaccompaniedwith(thepassingof)blood,withintensepains&deadly.ButtheBlessedOneenduredit—mindful,alert,&notstruckdownbyit.

ThenheaddressedVen.Ānanda,“Ānanda,wewillgotoKusinārā.”“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.

Ihaveheardthat,oneatingCundathesilversmith’smeal,theenlightenedonewastouchedbyillness—

fierce,deadly.Afterhehadeatenthepig-delicacy,afiercesicknessaroseintheTeacher.Afterbeingpurgedofit,theBlessedOnesaid,“TothecityofKusinārāIwillgo.”37

ThentheBlessedOne,goingdownfromtheroad,wenttoacertaintreeand,onarrival,saidtoVen.Ānanda,“Ānanda,pleasearrangemyouterrobefoldedinfour.Iamtired.Iwillsitdown.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānandaarrangedtheouterrobefoldedinfour.TheBlessedOnesatdownontheseatlaidout.

Seated,hesaidtoVen.Ānanda,“Ānanda,pleasefetchmesomewater.Iamthirsty.Iwilldrink.”

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“Lord,justnow500cartshavepassedthrough.Themeagerriver—cutbythewheels—flowsturbid&disturbed.ButtheKakudhariverisnotfaraway,withpristinewater,pleasingwater,coolwater,pellucidwater,38withrestfulbanks,refreshing.TheretheBlessedOnewilldrinkpotablewaterandcoolhislimbs.”

Asecondtime,theBlessedOnesaidtoVen.Ānanda,“Ānanda,pleasefetchmesomewater.Iamthirsty.Iwilldrink.”

Asecondtime,Ven.ĀnandasaidtotheBlessedOne,“Lord,justnow500cartshavepassedthrough.Themeagerwater—cutbythewheels—flowsturbid&disturbed.ButtheKakudhaRiverisnotfaraway,withpristinewater,pleasingwater,coolwater,pellucidwater,withrestfulbanks,refreshing.TheretheBlessedOnewilldrinkpotablewaterandcoolhislimbs.”

Athirdtime,theBlessedOnesaidtoVen.Ānanda,“Ānanda,pleasefetch

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mesomewater.Iamthirsty.Iwilldrink.”Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānanda—takinga

bowl—wenttotheriver.Andthemeagerriverthat,cutbythewheels,hadbeenflowingturbid&disturbed,onhisapproachflowedpristine,clear,&undisturbed.Thethoughtoccurredtohim,“Howamazing!Howastounding!—thegreatpower&greatmightoftheTathāgata!—inthatthismeagerriverthat,cutbythewheels,wasflowingturbid&disturbed,onmyapproachflowedpristine,clear,&undisturbed!”Fetchingwaterwiththebowl,hewenttotheBlessedOneandonarrivalsaid,“Howamazing!Howastounding!—thegreatpower&greatmightoftheTathāgata!—inthatthismeagerriverthat,cutbythewheels,wasflowingturbid&disturbed,onmyapproachflowedpristine,clear,&undisturbed!Drinkthewater,OBlessedOne!Drinkthewater,OOneWell-gone!”

ThentheBlessedOnedrankthewater.39

NowonthatoccasionPukkusaMallaputta,adiscipleofĀḷāraKālāmawastravelingontheroadfromKusinārātoPāvā.HesawtheBlessedOnesittingattherootofatreeand,onseeinghim,approachedhim.Onarrival,havingboweddowntohim,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“It’samazing,lord.It’sastounding:thepeacefulabidingbywhichthosegone-forthabide.Once,ĀḷāraKālāma,whiletraveling,wentdownfromtheroadandsatnotfarawayattherootofatreefortheday’sabiding.Then500cartspassedbyrightnearhim.Theacertainman,comingalongrightbehindthosehundredsofcarts,approachedĀḷāraKālāmaand,onarrival,saidtohim,‘Venerablesir,didyousee500cartsgoingpast?’‘No,friend,Ididn’t.’‘Butdidyouhearthesound?’‘No,friend,Ididn’t.’‘Butwereyouasleep?’‘No,friend,Iwasn’tasleep.’‘Butwereyouconscious?’‘Yes,friend.’‘Then,venerablesir,beingconscious&awakewhen500cartspassedbyrightnearyou,youneithersawthemnorheardasound.Andyetyourouterrobeiscoveredwith(their)dust!’‘Yes,friend.’Thenthethoughtoccurredtothatman,‘Howamazing!Howastounding:thepeacefulabidingbywhichthosegone-forthabide—inthat,beingconscious&awakewhen500cartspassedbyrightnear,hewouldneitherseethemnorhearasound!’40HavingproclaimedimmenseconvictioninĀḷāraKālāma,hethenleft.”

“Whatdoyouthink,Pukkusa?Whichismoredifficulttodo,moredifficulttomaster:onewho,beingconscious&awakewhen500cartspassedbyrightnear,wouldneitherseethemnorhearasound;oronewho,beingconscious&awakewhentherain-godwasraining,therain-godwaspouring,lightning-

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streakswereshootingout,andathunderboltsplits(theair),wouldneitherseethemnorhearasound?”

“Lord,whatwould500cartsamountto—or600carts,or700carts,or800carts,or900carts,or1,000carts…or100,000carts?Thatwouldbemoredifficulttodo,moredifficulttomaster:onewho,beingconscious&awakewhentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplits(theair),wouldneitherseethemnorhearasound.”

“Onetime,Pukkusa,IwasstayingnearĀtumāinathreshing-barn.Andonthatoccasion,whentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplit(theair)notfarfromthethreshing-house,twofarmers—brothers—werekilled,alongwithfouroxen.

“ThenalargecrowdofpeoplecameoutofĀtumātowherethetwofarmers—brothers—werekilled,alongwiththefouroxen.AndonthatoccasionI,havingcomeoutofthethreshing-barn,wasdoingwalkingmeditationinfrontofthedoortothethreshing-barn.Acertainmanfromthegreatcrowdofpeopleapproachedmeand,onarrival,havingboweddowntome,stoodtooneside.Ashewasstandingthere,Isaidtohim,‘Why,friend,hasthisgreatcrowdofpeoplegathered?’

“‘Justnow,lord—whentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplit(theair)—twofarmers—brothers—werekilled,alongwithfouroxen.That’swhythisgreatcrowdofpeoplehasgathered.Butyou,lord:Wherewereyou?’

“‘Iwasrighthere,friend.’“‘Butdidyouseeanything?’“‘No,friend,Ididn’t.”“‘Butdidyouhearthesound?’“‘No,friend,Ididn’t.’“‘Butwereyouasleep?’“‘No,friend,Iwasn’tasleep.’“‘Butwereyouconscious?’“‘Yes,friend.’“‘Then,lord,beingconscious&awakewhentherain-godwasraining,the

rain-godwaspouring,lightning-streakswereshootingout,andathunderbolt

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split(theair),youneithersawanythingnorheardasound.’“‘Yes,friend.’“Thenthethoughtoccurredtothatman,‘Howamazing!Howastounding:

thepeacefulabidingbywhichthosegone-forthabide—inthat,whentherain-godwasraining,therain-godwaspouring,lightning-streakswereshootingout,andathunderboltsplit(theair),hewouldneitherseethemnorhearasound!’Havingproclaimedimmenseconvictioninme,hecircumambulatedmeandthenleft.”

Whenthiswassaid,PukkusaMallaputtasaidtotheBlessedOne,“TheconvictionIhadinĀḷāraKālāmaIwinnowbeforeahighwindorwashawayintheswiftcurrentofariver.Magnificent,lord!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortocarryalampintothedarksothatthosewitheyescouldseeforms,inthesamewayhastheBlessedOne—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheSaṅghaofmonks.MaytheBlessedOneremembermeasalayfollowerwhohasgonetohimforrefuge,fromthisdayforward,forlife.”

ThenPukkusaMallaputtaaddressedacertainman,“Comenow,Isay.Fetchmeapairofgold-coloredrobes,readytowear.”

Responding,“Asyousay,lord,”toPukkusaMallaputta,themanfetchedthepairofgold-coloredrobes,readytowear.ThenPukkusaMallaputtapresentedthepairofgold-coloredrobes,readytowear,totheBlessedOne,(saying,)“MaytheBlessedOneacceptthispairofgold-coloredrobes,readytowear,outofkindness.”

“Verywell,then,Pukkusa.Clothemewithone,andĀnandawiththeother.”

Responding,“Asyousay,lord,”totheBlessedOne,PukkusaMallaputtaclothedtheBlessedOnewithone,andVen.Ānandawiththeother.

ThentheBlessedOneinstructed,urged,roused,andencouragedPukkusaMallaputtawithDhammatalk.ThenPukkusaMallaputta—instructed,urged,roused,andencouragedwiththeBlessedOne’sDhammatalk—gotupfromhisseatand,bowingdowntotheBlessedOneandcircumambulatinghim,left.

ThennotlongafterPukkusaMallaputtahadleft,Ven.Ānandaplacedthepairofgold-coloredrobes,readytowear,againsttheBlessedOne’sbody.PlacedagainsttheBlessedOne’sbody,theiriridescenceseemedasifdestroyed.

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ThenVen.Ānandasaid,“It’samazing,lord.It’sastounding—howclear&brightthecoloroftheTathāgata’sskin!Whenthispairofgold-coloredrobes,readytowear,isplacedagainsttheBlessedOne’sbody,theiriridescenceseemsasifdestroyed!”

“Soitis,Ānanda.TherearetwotimeswhenthecoloroftheTathāgata’sskinisespeciallyclear&bright.Whichtwo?ThenightonwhichtheTathāgataawakenstotheunexcelledself-awakening,andthenightonwhichtheTathāgatatotallyunbindsbymeansoftheunbindingpropertywithnofuelremaining.ThesearethetwotimeswhenthecoloroftheTathāgata’sskinisespeciallyclear&bright.Today,inthelastwatchofthenight,betweenthetwinSaltreesinUpavattana,theMallans’SalgrovenearKusinārā,theTathāgata’stotalunbindingwilloccur.

“Come,Ānanda,wewillheadforKakudhaRiver.”“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.

Pukkusaofferedapairofgold-coloredrobesclothedinwhich,theTeacherofgoldencomplexionshonebrightly.

ThentheBlessedOne,togetherwiththelargeSaṅghaofmonks,wenttotheKakudhaRiverand,afterarrivingattheKakudhaRiver,goingdown,bathing,drinking,&comingbackout,wenttoamangogrove.Onarrival,theBlessedOnesaidtoVen.Cundaka,“Cundaka,pleasearrangemyouterrobefoldedinfour.Iamtired.Iwillliedown.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Cundakaarrangedtheouterrobefoldedinfour.TheBlessedOne,lyingonhisrightside,tookupthelion’sposture,placingonefootontopoftheother—mindful,alert,andattendingtotheperceptionofgettingup.Ven.Cundakasatinfrontofhim.

Theawakenedone,—havinggonetothelittleKakudhariverwithitspristine,pleasingwater,clear—

theTeacher,seemingverytired,theTathāgata,unequalledintheworld

wentdown,bathed,drank,&cameout.Honored,surrounded,

inthemidstofthegroupofmonks,

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theBlessedOne,Teacher,proceedinghereintheDhamma,

thegreatseer,wenttothemangogrove.HeaddressedthemonknamedCundaka,

“Spreaditout,foldedinfourformetoliedown.”

OrderedbytheOneofdevelopedmind,Cundakaquicklysetitout,foldedinfour.TheTeacherlaydown,seemingverytired,andCundakasatdowntherebeforehim.

ThentheBlessedOneaddressedVen.Ānanda,“Ānanda,ifanyonetriestoinciteremorseinCundathesilversmith,saying,‘It’snogainforyou,friendCunda,it’sill-donebyyou,thattheTathāgata,havingeatenyourlastalms,totallyunbound,’thenCunda’sremorseshouldbeallayed(inthisway):‘It’sagainforyou,friendCunda,it’swell-donebyyou,thattheTathāgata,havingeatenyourlastalms,totallyunbound.FacetofacewiththeBlessedOnehaveIheardit,facetofacehaveIlearnedit,“Thesetwoalmsareequaltoeachotherinfruit,equaltoeachotherinresult,ofmuchgreaterfruit&rewardthananyotheralms.Whichtwo?Thealmsthat,afterhavingeatenit,theTathāgataawakenstotheunexcelledrightself-awakening.Andthealmsthat,afterhavingeatenit,theTathāgataunbindsbymeansoftheunbindingpropertywithnofuelremaining.Thesearethetwoalmsthatareequaltoeachotherinfruit,equaltoeachotherinresult,ofmuchgreaterfruit&rewardthananyotheralms.Venerable41Cundathesilversmithhasaccumulatedkammathatleadstolonglife.VenerableCundathesilversmithhasaccumulatedkammathatleadstobeauty.VenerableCundathesilversmithhasaccumulatedkammathatleadstohappiness.VenerableCundathesilversmithhasaccumulatedkammathatleadstoheaven.VenerableCundathesilversmithhasaccumulatedkammathatleadstorank.VenerableCundathesilversmithhasaccumulatedkammathatleadstosovereignty.”’Inthisway,Ānanda,Cundathesilversmith’sremorseshouldbeallayed.”

Then,onrealizingthesignificanceofthat,theBlessedOneonthatoccasionexclaimed:

Forapersongiving,meritincreases.

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Foroneself-restraining,noanimosityisamassed.

Onewhoisskillfulleavesevilbehind

and—fromtheendingof

passion,aversion,delusion—

totallyunbinds.

V

ThentheBlessedOnesaidtoVen.Ānanda:“Come,Ānanda,wewillheadforthefarshoreoftheHiraññavatiRiver,forUpavattana,theMallans’SalgrovenearKusinārā.”

“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThentheBlessedOnewithalargeSaṅghaofmonkswenttothefarshoreof

theHiraññavatiRiver,toUpavattana,theMallans’SalgrovenearKusinārā.Onarrival,hesaidtoVen.Ānanda,“Ānanda,pleaseprepareabedformebetweenthetwinSaltrees,withitsheadtothenorth.Iamtiredandwillliedown.”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.ĀnandapreparedabedbetweenthetwinSaltrees,withitsheadtothenorth.ThentheBlessedOnelaydownonhisrightsideinthelion’ssleepingposture,withonefootontopoftheother,mindful&alert.42

NowonthatoccasionthetwinSaltreeswereinfullbloom,eventhoughitwasnotthetimeforflowering.Theyshowered,strewed,&sprinkledontheTathāgata’sbodyinhomagetohim.Heavenlycoral-treeblossomsfellfromthesky,showering,strewing,&sprinklingtheTathāgata’sbodyinhomagetohim.Heavenlysandalwoodpowderfellfromthesky,showering,strewing,&sprinklingtheTathāgata’sbodyinhomagetohim.Heavenlymusicwasplayinginthesky,inhomagetotheTathāgata.Heavenlysongsweresunginthesky,inhomagetotheTathāgata.

ThentheBlessedOnesaidtoVen.Ānanda,“Ānanda,thetwinSaltreesareinfullbloom,eventhoughit’snotthefloweringseason.Theyshower,strew,&sprinkleontheTathāgata’sbodyinhomagetohim.Heavenlycoral-tree

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blossomsarefallingfromthesky.…Heavenlysandalwoodpowderisfallingfromthesky.…Heavenlymusicisplayinginthesky.…Heavenlysongsaresunginthesky,inhomagetotheTathāgata.ButitisnottothisextentthataTathāgataisworshipped,honored,respected,venerated,orpaidhomageto.Rather,themonk,nun,malelayfollower,orfemalelayfollowerwhokeepspracticingtheDhammainaccordancewiththeDhamma,whokeepspracticingmasterfully,wholivesinaccordancewiththeDhamma:Thatisthepersonwhoworships,honors,respects,venerates,&payshomagetotheTathāgatawiththehighesthomage.Soyoushouldtrainyourselves:‘WewillkeeppracticingtheDhammainaccordancewiththeDhamma,wewillkeeppracticingmasterfully,wewillliveinaccordancewiththeDhamma.’43That’showyoushouldtrainyourselves.”

NowonthatoccasionVen.UpavāṇawasstandinginfrontoftheBlessedOne,fanninghim.ThentheBlessedOnedismissedhim,saying,“Goaway,monk.Don’tstandinfrontofme.”ThenthethoughtoccurredtoVen.Ānanda,“Foralongtime,now,thisVen.UpavāṇahasbeenanattendanttotheBlessedOne,stayingnearhimandtravelingwithhim.Butnow,inhisfinalhour,hedismisseshim,saying,‘Goaway,monk.Don’tstandinfrontofme.’Nowwhatisthereason,whatisthecause,whytheBlessedOnedismisseshim,saying,‘Goaway,monk.Don’tstandinfrontofme’?”

ThenVen.ĀnandasaidtotheBlessedOne,“Foralongtime,now,thisVen.UpavāṇahasbeenanattendanttotheBlessedOne,stayingnearhimandtravelingwithhim.Butnow,inhisfinalhour,hedismisseshim,saying,‘Goaway,monk.Don’tstandinfrontofme.’Nowwhatisthereason,whatisthecause,whytheBlessedOnedismisseshim,saying,‘Goaway,monk.Don’tstandinfrontofme’?”

“Ānanda,mostofthedevatāsfromtenworld-systemshavegatheredinordertoseetheTathāgata.FortwelveleaguesallaroundUpavattana,theMallans’SalgrovenearKusinārā,thereisnotthespaceevenofthetipofahorse-tailhairthatisnotoccupiedbyeminentdevatās.Thedevatās,Ānanda,arecomplaining,‘WehavecomealongdistancetoseetheTathāgata.44Onlyonceinalong,longtimedoesaTathāgata—worthy&rightlyself-awakened—ariseintheworld.Tonight,inthelastwatchofthenight,thetotalunbindingoftheTathāgatawilloccur.AndthiseminentmonkisstandinginfrontoftheBlessedOne,blockingtheway.Wearen’tgettingtoseetheBlessedOneinhisfinalhour.’”

“But,lord,whatisthestateofthedevatāstheBlessedOneispaying

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attentionto?”“Ānanda,therearedevatāswhoperceivespacetobeearth.Tearingattheir

hair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,45theyfalldownandrollback&forth,crying,‘Alltoosoon,theBlessedOnewilltotallyunbind!Alltoosoon,theOneWell-Gonewilltotallyunbind!Alltoosoon,theOnewithEyes[alternatereading:theEye]willdisappearfromtheworld!’Thentherearedevatāswhoperceiveearthtobeearth.Tearingattheirhair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,theyfalldownandrollback&forth,crying,‘Alltoosoon,theBlessedOnewilltotallyunbind!Alltoosoon,theOneWell-Gonewilltotallyunbind!Alltoosoon,theOnewithEyeswilldisappearfromtheworld!’Butthosedevatāswhoarefreefrompassionacquiesce,mindful&alert:‘Inconstantarefabrications.Whatelseistheretoexpect?’”

“Inthepast,lord,themonksinalldirections,afterendingtheRainsretreat,cametoseetheTathāgata.Thuswegottosee&attendtothemonkswhoinspiretheheart.Butnow,aftertheBlessedOneisgone,wewon’tgettoseeorattendtothemonkswhoinspiretheheart.”

“Ānanda,therearethesefourplacesthatmeritbeingseenbyaclansmanwithconviction,thatmerithisfeelingsofurgency&dismay[saṁvega].Whichfour?‘HeretheTathāgatawasborn’isaplacethatmeritsbeingseenbyaclansmanwithconviction,thatmeritshisfeelingsofurgency&dismay.‘HeretheTathāgataawakenedtotheunexcelledrightself-awakening’.…‘HeretheTathāgatasetrollingtheunexcelledwheelofDhamma’.…‘HeretheTathāgatatotallyunboundinthepropertyofunbindingwithnofuelremaining’isaplacethatmeritsbeingseenbyaclansmanwithconviction,thatmeritshisfeelingsofurgency&dismay.Thesearethefourplacesthatmeritbeingseenbyaclansmanwithconviction,thatmerithisfeelingsofurgency&dismay.Theywillcomeoutofconviction,Ānanda—monks,nuns,malelayfollowers,&femalelayfollowers—tothespotswhere‘HeretheTathāgatawasborn,’‘HeretheTathāgataawakenedtotheunexcelledrightself-awakening,’‘HeretheTathāgatasetrollingtheunexcelledwheelofDhamma,’‘HeretheTathāgatatotallyunboundinthepropertyofunbindingwithnofuelremaining.’Andanyonewhodieswhilemakingapilgrimagetotheseshrineswithabright,confidentmindwill—onthebreak-upofthebody,afterdeath—reappearinagooddestination,aheavenlyworld.”

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“Lord,whatcourseshouldwefollowwithregardtowomenfolk?”“Not-seeing,Ānanda”“Butwhenthereisseeing,lord,whatcourseshouldbefollowed?”“Not-addressing,Ānanda.”“Butwhenweareaddressed,whatcourseshouldbefollowed?”“Mindfulnessshouldbeestablished,Ānanda.”

“And,lord,whatcourseshouldwefollowwithregardtotheTathāgata’sbody?”

“YouarenottobeconcernedabouttheTathāgata’sfuneral.Please,Ānanda,striveforthetruegoal,becommittedtothetruegoal,dwellheedful,ardent,&resoluteforthesakeofthetruegoal.Therearewisenobles,wisebrahmans,&wisehouseholderswhoarehighlyconfidentintheTathāgata.TheywillconducttheTathāgata’sfuneral.”

“But,lord,whatcourseshouldbefollowedwithregardtotheTathāgata’sbody?”

“Thecoursetheyfollowwithregardtoawheel-turningmonarch’sbody,Ānanda,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.”

“Andwhat,lord,isthecoursetheyfollowwithregardtoawheel-turningmonarch’sbody?”

“Ānanda,theywrapthewheel-turningmonarch’sbodyinnewlinencloth.Havingwrappeditinnewlinencloth,theywrapitinteasedcotton-wool.Havingwrappeditinteasedcotton-wool,theywrapitinnewlinencloth.Havingdonethisfivehundredtimes,theyplacethebodyinanironoil-vat,coveritwithanironlid,makeapyrecomposedtotallyofperfumedsubstances,andcrematethebody.Thentheybuildaburialmoundforthewheel-turningmonarchatagreatfour-wayintersection.Thatisthecoursethattheyfollowwithregardtoawheel-turningmonarch’sbody.Thecoursetheyfollowwithregardtoawheel-turningmonarch’sbody,Ānanda,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.AburialmoundfortheTathāgataistobebuiltatagreatfour-wayintersection.Andthosewhoofferagarland,ascent,oraperfumepowderthere,orbowdownthere,orbrightentheirmindsthere:Thatwillbefortheirlong-termwelfare&happiness.

“Therearethesefourwhoareworthyofaburialmound.Whichfour?ATathāgata,worthy&rightlyself-awakened,isworthyofaburialmound.A

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PrivateBuddha…adiscipleofaTathāgata…awheel-turningmonarchisworthyofaburialmound.

“AndforwhatreasonisaTathāgata,worthy&rightlyself-awakened,worthyofaburialmound?(Atthethought,)‘ThisistheburialmoundofaTathāgata,worthy&rightlyself-awakened,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.ItisforthisreasonthataTathāgata,worthy&rightlyself-awakened,isworthyofaburialmound.

“AndforwhatreasonisaPrivateBuddhaworthyofaburialmound?(Atthethought,)‘ThisistheburialmoundofaPrivateBuddha,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.…

“AndforwhatreasonisadiscipleofaTathāgataworthyofaburialmound?(Atthethought,)‘ThisistheburialmoundofadiscipleofaTathāgata,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.…

“Andforwhatreasonisawheel-turningmonarchworthyofaburialmound?(Atthethought,)‘Thisistheburialmoundofawheel-turningmonarch,’manypeoplewillbrightentheirminds.Havingbrightenedtheirmindsthere,then—onthebreak-upofthebody,afterdeath—theywillreappearinagooddestination,aheavenlyworld.Itisforthisreasonthatawheel-turningmonarchisworthyofaburialmound.

“Thesearethefourwhoareworthyofaburialmound.”

ThenVen.Ānanda,goingintoa(nearby)building,stoodleaningagainstthedoorjamb,weeping:“HereIam,stillintraining,withworklefttodo,andthetotalunbindingofmyteacherisabouttooccur—theteacherwhohashadsuchsympathyforme!”

ThentheBlessedOnesaidtothemonks,“Monks,whereisĀnanda?”“Lord,Ven.Ānanda,havinggoneintothatbuilding,standsleaningagainst

thedoorjamb,weeping:‘HereIam,stillintraining,withworklefttodo,andthetotalunbindingofmyteacherisabouttooccur—theteacherwhohashadsuchsympathyforme!’”

ThentheBlessedOnetoldacertainmonk,“Come,monk.Inmyname,call

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Ānanda,saying,‘TheTeachercallsyou,myfriend.’”Responding,“Asyousay,lord,”totheBlessedOne,themonkwenttoVen.

Ānandaandonarrivalsaid,“TheTeachercallsyou,myfriend.”Responding,“Asyousay,myfriend,”tothemonk,Ven.Ānandawenttothe

BlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,theBlessedOnesaidtohim,“Enough,Ānanda.Don’tgrieve.Don’tlament.Haven’tIalreadytaughtyouthestateofgrowingdifferentwithregardtoallthingsdear&appealing,thestateofbecomingseparate,thestateofbecomingotherwise?Whatelseistheretoexpect?It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.

“Foralongtime,Ānanda,youhavewaitedontheTathāgatawithbodilyactsofgoodwill—helpful,happy,whole-hearted,withoutlimit;withverbalactsofgoodwill…withmentalactsofgoodwill—helpful,happy,whole-hearted,withoutlimit.Youareonewhohasmademerit.Commityourselftoexertion,andsoonyouwillbewithouteffluents.”

ThentheBlessedOneaddressedthemonks,“Monks,thoseBlessedOneswho,inthepast,wereworthyones,rightlyself-awakened,hadforemostattendants,justasIhavehadĀnanda.ThoseBlessedOneswho,inthefuture,willbeworthyones,rightlyself-awakened,willhaveforemostattendants,justasIhavehadĀnanda.Ānandaiswise.Heknows,‘ThisisthetimetoapproachtoseetheTathāgata.Thisisthetimeformonks,thisthetimefornuns,thisthetimeformalelay-followers,thisthetimeforfemalelay-followers,thisthetimeforkings&theirministers,thisthetimeforsectarians,thisthetimeforthefollowersofsectarians.

“Therearethesefouramazing&astoundingqualitiesinĀnanda.IfagroupofmonksapproachestoseeĀnanda,theyaregratifiedatthesightofhim.IfhespeaksDhammatothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.IfagroupofnunsapproachestoseeĀnanda…IfagroupofmalelayfollowersapproachestoseeĀnanda…IfagroupoffemalelayfollowersapproachestoseeĀnanda,theyaregratifiedatthesightofhim.IfhespeaksDhammatothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.Thesearethefouramazing&astoundingqualitiesinĀnanda.Therearethesefouramazing&astoundingqualitiesinawheel-turningmonarch.Ifagroupofnoblewarriorsapproachestoseehim…Ifagroupofbrahmansapproachestoseehim…Ifagroupofhouseholdersapproachestoseehim…Ifagroupofcontemplativesapproachestoseehim,

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theyaregratifiedatthesightofhim.Ifhespeakstothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.Inthesameway,monks,therearethesefouramazing&astoundingqualitiesinĀnanda.Ifagroupofmonks…agroupofnuns…agroupofmalelayfollowers…agroupoffemalelayfollowersapproachestoseeĀnanda,theyaregratifiedatthesightofhim.IfhespeaksDhammatothem,theyaregratifiedwithwhathesays.Beforetheyaresated,hefallssilent.Thesearethefouramazing&astoundingqualitiesinĀnanda.”

Whenthiswassaid,Ven.ĀnandasaidtotheBlessedOne,“Lord,maytheBlessedOnenottotallyunbindinthislittletown,thisdustytown,thisbranchtownship.Thereareothergreatcities:Campā,Rājagaha,Sāvatthī,Sāketa,Kosambī,Bārāṇasī.MaytheBlessedOnetotallyunbindthere.Inthosecitiestherearemanywealthynoblewarriors,brahmans,&householderswhohavehighconfidenceintheTathāgata.TheywillconducttheTathāgata’sfuneral.”

“Don’tsaythat,Ānanda.Don’tsaythat:‘thislittletown,thisdustytown,thisbranchtownship.’Inthepast,Ānanda,akingnamedMahāSudassanawasawheel-turningmonarch,arighteouskingrulingrighteously,whowasaconquerorofthefourdirections,astabilizerofhiscountry,endowedwiththeseventreasures.ThisKusinārāwashiscapitalcity,namedKusāvatī:twelveleagueslongfromeasttowest,sevenleagueswidefromnorthtosouth.Kusāvatīwaspowerful,rich,&well-populated,crowdedwithpeople&prosperous.JustasthecapitalcityofthedevasnamedĀlakamandāispowerful,rich,&well-populated,crowdedwithyakkhas&prosperous;inthesameway,Kusāvatīwaspowerful,rich,&well-populated,crowdedwithpeople&prosperous.Bydayorbynight,itwasneverlackingintensounds:thesoundofelephants,thesoundofhorses,thesoundofcarts,thesoundofdrums,thesoundoftabors,thesoundoflutes,thesoundofsongs,thesoundofcymbals,thesoundofgongs,withcriesof‘Eat!Drink!Snack!’asthetenth.

“Now,Ānanda,gointoKusinārāandannouncetotheKusinārāMallans,‘Tonight,Vāsiṭṭhas,inthelastwatchofthenight,thetotalunbindingoftheTathāgatawilloccur.Comeout,Vāsiṭṭhas!Comeout,Vāsiṭṭhas!Don’tlaterregretthat“TheTathāgata’stotalunbindingoccurredwithinthebordersofourveryowntown,butwedidn’tgettoseehiminhisfinalhour!”’”

Responding,“Asyousay,lord,”totheBlessedOne,Ven.Ānandaadjustedhisunderrobeand—carryinghisbowl&outerrobe—wentunaccompaniedintoKusinārā.NowatthattimetheKusinārāMallanshadmetforsomebusinessintheirreceptionhall.Ven.Ānandawenttothereceptionhallandon

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arrivalannouncedtothem,“Tonight,Vāsiṭṭhas,inthelastwatchofthenight,thetotalunbindingoftheTathāgatawilloccur.Comeout,Vāsiṭṭhas!Comeout,Vāsiṭṭhas!Don’tlaterregretthat‘TheTathāgata’stotalunbindingoccurredwithinthebordersofourveryowntown,butwedidn’tgettoseehiminhisfinalhour!’”WhentheyheardVen.Ānanda,theMallanstogetherwiththeirsons,daughters,&wiveswereshocked,saddened,theirmindsoverflowingwithsorrow.Someofthemwept,tearingattheirhair;theywept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,“Alltoosoon,theBlessedOnewilltotallyunbind!Alltoosoon,theOneWell-Gonewilltotallyunbind!Alltoosoon,theOnewithEyeswilldisappearfromtheworld!”

ThentheMallanstogetherwiththeirsons,daughters,&wives—shocked,saddened,theirmindsoverflowingwithsorrow—wenttoVen.ĀnandaatUpavattana,theMallans’SalgrovenearKusinārā.ThethoughtoccurredtoVen.Ānanda,“IfIlettheMallanspayreverencetotheBlessedOneonebyone,thenightwillbeoverbeforetheyhavefinishedpayingreverence.WhatifIweretohavethempayreverencetotheBlessedOnearrangingthemfamilybyfamily,announcing,‘Lord,theMallannamedso-&-so,togetherwithhischildren&wives,servants&retainers,bowsdownwithhisheadattheBlessedOne’sfeet.’”46SoVen.Ānanda,arrangingtheMallansfamilybyfamily,hadthempayreverencetotheBlessedOne,(saying,)“Lord,theMallannamedso-&-so,togetherwithhischildren&wives,servants&retainers,bowsdownwithhisheadattheBlessedOne’sfeet.”

InthiswayVen.ĀnandagottheMallanstopayreverencetotheBlessedOnewithinthefirstwatchofthenight.

NowonthatoccasionawanderernamedSubhaddawasstayingnearKusinārā.Heheard,“Tonight,inthelastwatchofthenight,thetotalunbindingofGotamathecontemplativewilltakeplace.”Thenthethoughtoccurredtohim:“Ihaveheardtheoldelderwanderers,teachersofteachers,sayingthatonlyonceinalong,longtimedoTathāgatas—worthyones,rightlyself-awakened—appearintheworld.Tonight,inthelastwatchofthenight,thetotalunbindingofGotamathecontemplativewilloccur.Nowthereisadoubtthathasariseninme,butIhaveconfidenceinGotamathecontemplativethathecanteachmetheDhammainsuchawaythatImightabandonthatdoubt.”

SohewenttoUpavattana,theMallans’Salgroveand,onarrival,saidtoVen.Ānanda,“Ihaveheardtheoldelderwanderers,teachersofteachers,

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sayingthatonlyonceinalong,longtimedoTathāgatas—worthyones,rightlyself-awakened—appearintheworld.Tonight,inthelastwatchofthenight,thetotalunbindingofGotamathecontemplativewilloccur.Nowthereisadoubtthathasariseninme,butIhaveconfidenceinGotamathecontemplativethathecanteachmetheDhammainsuchawaythatImightabandonthatdoubt.Itwouldbegood,Ven.Ānanda,ifyouwouldletmeseehim.”

Whenthiswassaid,Ven.Ānandasaidtohim,“Enough,friendSubhadda.Don’tbothertheBlessedOne.TheBlessedOneistired.”

Forasecondtime…Forathirdtime,SubhaddathewanderersaidtoVen.Ānanda,“…Itwouldbegood,Ven.Ānanda,ifyouwouldletmeseehim.”

Forathirdtime,Ven.Ānandasaidtohim,“Enough,friendSubhadda.Don’tbothertheBlessedOne.TheBlessedOneistired.”

Now,theBlessedOneheardtheexchangebetweenVen.Ānanda&Subhaddathewanderer,andsohesaidtoVen.Ānanda,“Enough,Ānanda.Don’tstandinhisway.LethimseetheTathāgata.Whateverheasksmewillallbeforthesakeofknowledge,andnottobebothersome.AndwhateverIanswerwhenasked,hewillquicklyunderstand.”

SoVen.ĀnandasaidtoSubhaddathewanderer,“Goahead,friendSubhadda.TheBlessedOnegivesyouhisleave.”

ThenSubhaddawenttotheBlessedOneandexchangedcourteousgreetingswithhim.Afteranexchangeoffriendlygreetings&courtesies,hesattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“MasterGotama,thesecontemplatives&brahmans,eachwithhisgroup,eachwithhiscommunity,eachtheteacherofhisgroup,anhonoredleader,well-regardedbypeopleatlarge—i.e.,PūraṇaKassapa,MakkhaliGosāla,AjitaKesakambalin,PakudhaKaccāyana,SañjayaVelaṭṭhaputta,&theNigaṇṭhaNāṭaputta:Dotheyallhavedirectknowledgeastheythemselvesclaim,ordotheyallnothavedirectknowledge,ordosomeofthemhavedirectknowledgeandsomeofthemnot?”

“Enough,Subhadda.Putthisquestionaside:‘Dotheyallhavedirectknowledgeastheythemselvesclaim,ordotheyallnothavedirectknowledge,ordosomeofthemhavedirectknowledgeandsomeofthemnot?’IwillteachyoutheDhamma,Subhadda.Listen,andpaycloseattention.Iwillspeak.”

“Asyousay,lord,”SubhaddarespondedtotheBlessedOne.TheBlessedOnesaid,“Inanydoctrine&disciplinewherethenoble

eightfoldpathisnotascertained,nocontemplativeofthefirst…second…third…fourthorder[stream-winner,once-returner,non-returner,orarahant]

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isascertained.Butinanydoctrine&disciplinewherethenobleeightfoldpathisascertained,contemplativesofthefirst…second…third…fourthorderareascertained.Thenobleeightfoldpathisascertainedinthisdoctrine&discipline,andrightheretherearecontemplativesofthefirst…second…third…fourthorder.Otherteachingsareemptyofknowledgeablecontemplatives.Andifthemonksdwellrightly,thisworldwillnotbeemptyofarahants.

Atagetwenty-nineIwentforth,Subhadda,seekingwhatmightbeskillful,

andsincemygoingforth,Subhadda,morethanfiftyyearshavepassed.

OutsideoftherealmofmethodicalDhamma,

thereisnocontemplative.

Thereisnocontemplativeofthesecondorder;thereisnocontemplativeofthethirdorder;thereisnocontemplativeofthefourthorder.Otherteachingsareemptyofknowledgeablecontemplatives.Andifthemonksdwellrightly,thisworldwillnotbeemptyofarahants.”

ThenSubhaddathewanderersaid,“Magnificent,lord!Magnificent!Justasifheweretoplaceuprightwhatwasoverturned,torevealwhatwashidden,toshowthewaytoonewhowaslost,ortosetoutalampinthedarknesssothatthosewitheyescouldseeforms,inthesamewayhastheBlessedOne—throughmanylinesofreasoning—madetheDhammaclear.IgototheBlessedOneforrefuge,totheDhamma,andtotheSaṅghaofmonks.LetmeobtainthegoingforthintheBlessedOne’spresence,letmeobtaintheacceptance.”

“Anyone,Subhadda,whohaspreviouslybelongedtoanothersectandwhodesiresthegoingforth&acceptanceintothisDhamma&Vinaya,mustfirstundergoprobationforfourmonths.If,attheendoffourmonths,themonksfeelsomoved,theygivehimthegoingforth&accepthimintothemonk’sstate.ButIknowdistinctionsamongindividualsinthismatter.”

“Lord,ifthatisso,Iamwillingtoundergoprobationforfouryears.If,attheendoffouryears,themonksfeelsomoved,letthemgivemethegoingforth&acceptmeintothemonk’sstate.”

ThentheBlessedOnesaidtoVen.Ānanda,“Verywellthen,Ānanda,giveSubhaddathegoingforth.”

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“Asyousay,lord,”Ven.ĀnandarespondedtotheBlessedOne.ThenSubhaddasaidtoVen.Ānanda,“It’sagainforyou,Ānanda,agreat

gain,thatyouhavebeenanointedhere,face-to-facewiththeTeacher,withthepupil’sanointing.”47

ThenSubhaddathewandererobtainedthegoingforthintheBlessedOne’spresence,heobtainedacceptance.Andnotlongafterhisacceptance—dwellingalone,secluded,heedful,ardent,&resolute—heinnolongtimeentered&remainedinthesupremegoaloftheholylife,forwhichclansmenrightlygoforthfromhomeintohomelessness,directlyknowing&realizingitforhimselfinthehere&now.Heknew:“Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthesakeofthisworld.”AndthusVen.Subhaddabecameanotheroneofthearahants,thelastoftheBlessedOne’sdirect-witnessdisciples.

VI

ThentheBlessedOnesaidtoVen.Ānanda,“Now,ifthethoughtoccurstoanyofyou—‘Theteachinghaslostitsarbitrator;wearewithoutaTeacher’—donotviewitinthatway.WhateverDhamma&VinayaIhavepointedout&formulatedforyou,thatwillbeyourTeacheraftermypassing.

“Atpresent,themonksaddressoneanotheras‘friend,’butaftermypassingtheyarenottoaddressoneanotherthatway.Themoreseniormonksaretoaddressthenewermonksbytheirnameorclanoras‘friend.’Thenewermonksaretoaddressthemoreseniormonksas‘venerable’or‘sir.’

“Aftermypassing,theSaṅgha—ifitwants—mayrescindthelesser&minortrainingrules.48

“Aftermypassing,themonkChannashouldbegiventhebrahma-penalty.”“What,lord,isthebrahma-penalty?”“Channamaysaywhathewants,Ānanda,butheisnottobespokento,

instructed,oradmonishedbythemonks.”49ThentheBlessedOneaddressedthemonks,“Ifevenasinglemonkhasany

doubtorperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice,ask.Don’tlaterregretthat‘TheTeacherwasface-to-facewithus,butwedidn’tbringourselvestoaskacounter-questioninhispresence.’”

Whenthiswassaid,themonksweresilent.

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Asecondtime,theBlessedOnesaid,“IfevenoneofthemonkshasanydoubtorperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice,ask.Don’tlaterregretthat‘TheTeacherwasface-to-facewithus,butwedidn’tbringourselvestoaskacounter-questioninhispresence.’”

Asecondtime,themonksweresilent.Athirdtime,theBlessedOnesaid,“Ifevenoneofthemonkshasanydoubt

orperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice,ask.Don’tlaterregretthat‘TheTeacherwasface-to-facewithus,butwedidn’tbringourselvestoaskacounter-questioninhispresence.’”

Athirdtime,themonksweresilent.ThentheBlessedOneaddressedthemonks,“Now,ifit’ssimplyoutof

respectfortheTeacherthatyoudon’task,letacompanioninformacompanion.”

Whenthiswassaid,themonksweresilent.ThenVen.ĀnandasaidtotheBlessedOne,“It’samazing,lord.It’s

astounding.IhaveconfidenceinthisSaṅghaofmonksthatthereisnotevenasinglemonkinthisSaṅghaofmonkswhohasanydoubtorperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice.”

“You,Ānanda,speakoutofconfidence,whilethereisknowledgeintheTathāgatathatthereisnotevenasinglemonkinthisSaṅghaofmonkswhohasanydoubtorperplexityconcerningtheBuddha,Dhamma,orSaṅgha,thepathorthepractice.Ofthese500monks,themostbackwardisastream-winner,neveragaindestinedforthelowerrealms,certain,headedforself-awakening.”

ThentheBlessedOneaddressedthemonks,“Now,then,monks,Iexhortyou:Allfabricationsaresubjecttoending&decay.Reachconsummationthroughheedfulness.”ThatwastheTathāgata’slaststatement.

ThentheBlessedOneenteredthefirstjhāna.Emergingfromthatheenteredthesecondjhāna.Emergingfromthat,heenteredthethird…thefourthjhāna…thedimensionoftheinfinitudeofspace…thedimensionoftheinfinitudeofconsciousness…thedimensionofnothingness…thedimensionofneitherperceptionnornon-perception.Emergingfromthat,heenteredthecessationofperception&feeling.

ThenVen.ĀnandasaidtoVen.Anuruddha,“Ven.Anuruddha,50theBlessedOneistotallyunbound.”

“No,friendĀnanda.TheBlessedOneisn’ttotallyunbound.Hehasentered

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thecessationofperception&feeling.”ThentheBlessedOne,emergingfromthecessationofperception&feeling,

enteredthedimensionofneitherperceptionnornon-perception.Emergingfromthat,heenteredthedimensionofnothingness…thedimensionoftheinfinitudeofconsciousness…thedimensionoftheinfinitudeofspace…thefourthjhāna…thethird…thesecond…thefirstjhāna.Emergingfromthefirstjhānaheenteredthesecond…thethird…thefourthjhāna.Emergingfromthefourthjhāna,heimmediatelytotallyunbound.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,therewasagreatearthquake,awesome&hair-raising,androllsofthedeva-drumssplit(theair).51

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,SahampatiBrahmāutteredthisverse:

Allbeings—all—intheworld,willcastoffthebodilyheap

intheworldwhereaTeacherlikethiswithoutpeerintheworldtheTathāgata,withstrengthattained,theRightlySelf-AwakenedOne,

hastotallyunbound.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,Sakka,rulerofthegods,utteredthisverse:

Howinconstantarefabrications!Theirnature:toarise&passaway.Theydisbandastheyarearising.

Theirtotalstillingisbliss.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,Ven.Anuruddhautteredthisverse:

Hehadnoin-&-outbreathing,thefirm-mindedone,theonewhowasSuch,

imperturbable&intentonpeace:thesagecompletinghisspan.

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Withheartunbowedheenduredthepain.

Likeaflame’sunbindingwastheliberation

ofawareness.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,Ven.Ānandautteredthisverse:

Itwasawe-inspiring.Itwashair-raisingwhen,displayingtheforemost

accomplishmentinallthings,theRightlySelf-AwakenedOnetotallyunbound.

WhentheBlessedOnetotallyunbound,simultaneouslywiththetotalunbinding,someofthemonkspresentwhowerenotwithoutpassionwept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,“AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!”Butthosemonkswhowerefreefrompassionacquiesced,mindful&alert:“Inconstantarefabrications.Whatelseistheretoexpect?”

ThenVen.Anuruddhaaddressedthemonks,“Enough,friends.Don’tgrieve.Don’tlament.Hasn’ttheBlessedOnealreadytaughtthestateofgrowingdifferentwithregardtoallthingsdear&appealing,thestateofbecomingseparate,thestateofbecomingotherwise?Whatelseistheretoexpect?52It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.Thedevatās,friends,arecomplaining.”

[Ven.Ānanda:]“But,Ven.Anuruddha,whatisthestateofthedevatāsyouarepayingattentionto?”

“FriendĀnanda,therearedevatāswhoperceivespacetobeearth.Tearingattheirhair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,theyfalldownandrollback&forth,crying,‘AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!Alltoosoon,hastheOnewithEyesdisappearedfromtheworld!’Thentherearedevatāswhoperceiveearthtobe

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earth.Tearingattheirhair,theyareweeping.Upliftingtheirarms,theyareweeping.Asiftheirfeetwerecutoutfromunderthem,theyfalldownandrollback&forth,crying,‘AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!’Butthosedevatāswhoarefreefrompassion53acquiesce,mindful&alert:‘Inconstantarefabrications.Whatelseistheretoexpect?’”

ThenVen.Anuruddha&Ven.ĀnandaspenttheremainderofthenightinDhammatalk.

ThenVen.AnuruddhasaidtoVen.Ānanda,“Go,friendĀnanda.EnteringKusinārā,announcetotheKusinārāMallans,‘TheBlessedOne,Vāsiṭṭhas,hastotallyunbound.Nowisthetimeforyoutodoasyouseefit.’”

Responding,“Asyousay,sir,”toVen.Anuruddha,Ven.Ānandaintheearlymorningadjustedhisunderrobeand—carryinghisbowl&outerrobe—wentunaccompaniedintoKusinārā.NowatthattimetheKusinārāMallanshadmetforsomebusinessintheirreceptionhall.Ven.Ānandawenttothereceptionhallandonarrivalannouncedtothem,“TheBlessedOne,Vāsiṭṭhas,hastotallyunbound.Nowisthetimeforyoutodoasyouseefit.”

WhentheyheardVen.Ānanda,theMallanstogetherwiththeirsons,daughters,&wiveswereshocked,saddened,theirmindsoverflowingwithsorrow.Someofthemwept,tearingattheirhair;theywept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,”AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!”

ThentheKusinārāMallansorderedtheirmen,“Inthatcase,Isay,gatherscents,garlands,&allthemusicalinstrumentsinKusinārā!”Then,takingscents,garlands,&allthemusicalinstrumentsinKusinārā,alongwith500pairsofcloth,theKusinārāMallanswenttotheBlessedOne’sbodyinUpavattana,theMallans’SalgrovenearKusinārā.Onarrival,theyspenttheentiredayinworshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithdances,songs,music,garlands,&scents,inmakingclothcanopiesandarrangingfloralwreaths.Thenthethoughtoccurredtothem,“It’stoolatetodaytocrematetheBlessedOne’sbody.We’llcrematetheBlessedOne’sbodytomorrow.”Andsotheyspentthesecondday,thethirdday,thefourthday,thefifthday,thesixthdayinworshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithdances,songs,music,garlands,&

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scents,inmakingclothcanopiesandarrangingfloralwreaths.Thenontheseventhdaythethoughtoccurredtothem,“Worshipping,

honoring,respecting,&veneratingtotheBlessedOne’sbodywithdances,songs,music,garlands,&scents,let’scarryittothesouth,aroundtheoutsideofthetown,andcremateittothesouthofthetown.”

TheneightleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,“We’llliftuptheBlessedOne’sbody,”wereunabletoliftit.SotheKusinārāMallansaskedVen.Anuruddha,“Whatisthereason,Ven.Anuruddha,whatisthecause,whytheseeightleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,‘We’llliftuptheBlessedOne’sbody,’areunabletoliftit?”

“Yourintention,Vāsiṭṭhas,isonething.Thedevas’intentionisanother.”“Butwhat,Ven.Anuruddha,isthedevas’intention?”“Yourintention,Vāsiṭṭhas,is,‘Worshipping,honoring,respecting,&

veneratingtheBlessedOne’sbodywithdances,songs,music,garlands,&scents,let’scarryittothesouth,aroundtheoutsideofthetown,andcremateittothesouthofthetown.’Thedevas’intentionis,‘Worshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithheavenlydances,songs,music,garlands,&scents,letscarryittothenorthofthetown,enterthetownthroughthenorthgate,carryitthroughthemiddleofthetownandouttheeastgatetotheMallans’shrinecalledMakuṭa-bandhana,tocremateitthere.’”

“Thenletitbe,venerablesir,inlinewiththedevas’intention.”NowonthatoccasionKusinārā—eventoitsrubbishheaps&cesspools—

wasstrewnknee-deepincoral-treeflowers.Sothedevas&theKusinārāMallans,worshipping,honoring,respecting,&veneratingtheBlessedOne’sbodywithheavenly&humandances,songs,music,garlands,&scents,carriedittothenorthofthetown,enteredthetownthroughthenorthgate,carrieditthroughthemiddleofthetownandouttheeastgatetotheMallans’shrinecalledMakuṭa-bandhana.Theretheysetitdown.

ThentheKusinārāMallanssaidtoVen.Ānanda,“Venerablesir,whatcourseshouldwefollowwithregardtotheTathāgata’sbody?”

“Thecoursetheyfollowwithregardtoawheel-turningmonarch’sbody,Vāsiṭṭhas,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.”

“Andwhat,venerablesir,isthecoursetheyfollowwithregardtoawheel-turningmonarch’sbody?”

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“Vāsiṭṭhas,theywrapthewheel-turningmonarch’sbodyinnewlinencloth.Havingwrappeditinnewlinencloth,theywrapitinteasedcotton-wool.Havingwrappeditinteasedcotton-wool,theywrapitinnewlinencloth.Havingdonethisfivehundredtimes,theyplacethebodyinanironoil-vat,coveritwithanironlid,makeapyrecomposedtotallyofperfumedsubstances,andcrematethebody.Thentheybuildaburialmoundforthewheel-turningmonarchatagreatfour-wayintersection.Thatisthecoursethattheyfollowwithregardtothewheel-turningmonarch’sbody.Thecoursetheyfollowwithregardtoa,Vāsiṭṭhas,isthecoursethatshouldbefollowedwithregardtotheTathāgata’sbody.AburialmoundfortheTathāgataistobebuiltatagreat,four-wayintersection.Andthosewhoofferagarland,ascent,oraperfumepowderthere,orbowdownthere,orbrightentheirmindsthere:thatwillbefortheirlong-termwelfare&happiness.”

SotheKusinārāMallansorderedtheirmen,“Inthatcase,Isay,gathertheMallans’teasedcotton-wool.”

ThentheywrappedtheBlessedOne’sbodyinnewlinencloth.Havingwrappeditinnewlinencloth,theywrappeditinteasedcotton-wool.Havingwrappeditinteasedcotton-wool,theywrappeditinnewlinencloth.Havingdonethisfivehundredtimes,theyplacedthebodyinanironoil-vat,covereditwithanironlid,madeapyrecomposedtotallyofperfumedsubstances,andsetthebodyonthepyre.

NowonthatoccasionVen.MahāKassapawastravelingonthehighwayfromPāvātoKusinārāwithalargeSaṅghaofmonks,approximately500monksinall.Leavingtheroad,hesatdownattherootofatree.Meanwhile,acertainĀjīvakanascetic,carryingacoral-treeflowerfromKusinārā,wastravelingonthehighwaytoPāvā.Ven.MahāKassapasawtheĀjīvakanasceticcomingfromafar,andonseeinghimsaidtohim,“Doyouknowourteacher,friend?”

“Yes,friend,Iknowhim.SevendaysagoGotamathecontemplativetotallyunbound.That’showIgotthiscoral-treeflower.”

Withthat,someofthemonkspresentwhowerenotwithoutpassionwept,upliftingtheirarms.Asiftheirfeetwerecutoutfromunderthem,theyfelldownandrolledback&forth,crying,“AlltoosoonhastheBlessedOnetotallyunbound!AlltoosoonhastheOneWell-Gonetotallyunbound!AlltoosoonhastheOnewithEyesdisappearedfromtheworld!”Butthosemonkswhowerefreefrompassionacquiesced,mindful&alert:“Inconstantarefabrications.Whatelseistheretoexpect?”

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NowatthattimeamonknamedSubhadda,54whohadgoneforthwhenold,wassittingamongthegroup.Hesaidtothemonks,“Enough,friends.Don’tgrieve.Don’tlament.We’rewellridoftheGreatContemplative.We’vebeenharassedby(hissaying,)‘Thisisallowable.Thisisnotallowable.’Butnowwewilldowhatwewanttodo,andnotdowhatwedon’twanttodo.”55

ThenVen.MahāKassapaaddressedthemonks,“Enough,friends.Don’tgrieve.Don’tlament.Hasn’ttheBlessedOnealreadytaughtthestateofgrowingdifferentwithregardtoallthingsdear&appealing,thestateofbecomingseparate,thestateofbecomingotherwise?Whatelseistheretoexpect?It’simpossiblethatonecouldforbidanythingborn,existent,fabricated,&subjecttodisintegrationfromdisintegrating.”

ThenfourleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,“We’llignitetheBlessedOne’spyre,”wereunabletoigniteit.SotheKusinārāMallansaskedVen.Anuruddha,“Whatisthereason,Ven.Anuruddha,whatisthecause,whythesefourleadingMallans,havingbathedtheirheadsandwearingnewlinencloth,thinking,‘We’llignitetheBlessedOne’spyre,’areunabletoigniteit?”

“Yourintention,Vāsiṭṭhas,isonething.Thedevas’intentionisanother.”“Butwhat,Ven.Anuruddha,isthedevas’intention?”“Thedevas’intention,Vāsiṭṭhas,is,‘ThisVen.MahāKassapaistravelingon

thehighwayfromPāvātoKusinārāwithalargeSaṅghaofmonks,approximately500monksinall.TheBlessedOne’spyrewillnotcatchfireuntilVen.MahāKassapahasworshippedtheBlessedOne’sfeetwithhisbathedhead.’”

“Thenletitbe,venerablesir,inlinewiththedevas’intention.”SoVen.MahāKassapawenttotheBlessedOne’spyreatMakuṭa-bandhana,

theMallans’memorialnearKusinārā.Onarrival,arranginghisrobeoveroneshoulder,heplacedhishandspalm-to-palmoverhisheart,circumambulatedthepyrethreetimes,uncoveredtheBlessedOne’sfeet,56andworshippedthemwithhishead.Andthe500monks,arrangingtheirrobesoveroneshoulder,placedtheirhandspalm-to-palmovertheirhearts,circumambulatedthepyrethreetimes,andworshippedtheBlessedOne’sfeetwiththeirheads.AssoonasithadbeenworshippedbyVen.MahāKassapaandthe500monks,theBlessedOne’spyrecaughtfireofitsownaccord.IntheburningoftheBlessedOne’sbody,nocinderorashoftheouterskin,innerskin,flesh,tendons,oroilofthejointscouldbediscerned.Onlythebone-relics57remained.Justasintheburningofgheeoroil,nocinderorashcanbediscerned;inthesameway,in

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theburningoftheBlessedOne’sbody,nocinderorashoftheouterskin,innerskin,flesh,tendons,oroilofthejointscouldbediscerned.Onlythebone-relicsremained.Andofthefivehundredtwin-wrappings,onlytwowereburnt:theinnermost&theoutermost.

WhentheBlessedOne’sbodywasconsumed,acascadeofwaterfallingfromtheskyextinguished[nibbāpesi]theBlessedOne’spyre.WatershootingupfromaSaltreeaswellextinguishedtheBlessedOne’spyre.TheKusinārāMallans,withallkindsofscentedwater,extinguishedtheBlessedOne’spyre.ThenforsevendaystheKusinārāMallanskeptthebone-relicsintheirreceptionhall—settingthemroundwithalatticeofspearssurroundedbyrampartsofbows—worshipping,honoring,respecting,&veneratingthemwithdances,songs,music,garlands,&scents.

ThenKingAjātasattuVedehiputtaofMagadhaheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SohesentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.I,too,amanoblewarrior.IdeserveashareoftheBlessedOne’sbone-relics.I,too,willbuildaburialmoundandholdaceremonyforthem.”

TheLicchavisofVesālīheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoblewarriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

TheSakyansofKapilavatthuheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasthegreatestofourrelatives.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

TheThulayansofAllakappa.…TheKoḷiyansofRāmagāmaheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoblewarriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

TheBrahmanofVeṭṭhaIslandheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SohesentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.Iamabrahman.IdeserveashareoftheBlessedOne’sbone-relics.I,too,willbuildaburialmoundandholdaceremonyforthem.”

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ThePāvāMallansheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoblewarriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

Whenthiswassaid,theKusinārāMallanssaidtothegroups&factions,“TheBlessedOnetotallyunboundwithinthebordersofourowntown.WewillnotgiveupashareoftheBlessedOne’sbone-relics.”

Whenthiswassaid,Doṇathebrahmanaddressedthegroups&factions,

“Listen,goodsirs,toawordfromme.OurAwakenedOnewasateacher

offorbearance.It’snotgoodthatthereshouldbecombatoverthesharingoftherelicsofthehighestperson.Letus,masters,uniteinconcord,

onfriendlyterms,andmakeeightshares.Lettherebe

burialmoundsinthevariousdirections,manypeoplemadeconfident

intheOnewithEyes.”

“Inthatcase,brahman,youyourselfdividetheBlessedOne’sbone-relicsintoeightequalshares.”

Responding,“Asyousay,goodsirs,”tothegroups&factions,DoṇathebrahmandividedtheBlessedOne’sbone-relicsintoeightequalsharesandthensaidtothegroups&factions,“Goodsirs,givemethisurn.Iwillbuildaburialmoundandholdaceremonyfortheurn.”Theygavehimtheurn.

ThentheMoriyansofPipphalivanaheard,“TheBlessedOne,theysay,hastotallyunboundinKusinārā.”SotheysentanenvoytotheKusinārāMallans:“TheBlessedOnewasanoblewarrior.We,too,arenoblewarriors.WedeserveashareoftheBlessedOne’sbone-relics.We,too,willbuildaburialmoundandholdaceremonyforthem.”

“Thereisno(remaining)shareoftheBlessedOne’sbone-relics.Theyhave

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beendivided.Taketheembersfromhere.”Theytooktheembersfromthere.ThenKingAjātasattuVedehiputtaofMagadhabuiltaburialmoundand

heldaceremonyfortheBlessedOne’srelicsinRājagaha.TheLicchavisofVesālībuiltaburialmoundandheldaceremonyforthe

BlessedOne’srelicsinVesālī.TheSakyansofKapilavatthubuiltaburialmoundandheldaceremonyfor

theBlessedOne’srelicsinKapilavatthu.TheThulayansofAllakappabuiltaburialmoundandheldaceremonyfor

theBlessedOne’srelicsinAllakappa.TheKoliyansofRāmagāmabuiltaburialmoundandheldaceremonyfor

theBlessedOne’srelicsinRāmagāma.ThebrahmanofVeṭṭhaIslandbuiltaburialmoundandheldaceremonyfor

theBlessedOne’srelicsonVeṭṭhaIsland.ThePāvāMallansbuiltaburialmoundandheldaceremonyfortheBlessed

One’srelicsinPāvā.TheKusinārāMallansbuiltaburialmoundandheldaceremonyforthe

BlessedOne’srelicsinKusinārā.Doṇathebrahmanbuiltaburialmoundandheldaceremonyfortheurn.TheMoriyansofPipphalivanabuiltaburialmoundandheldaceremonyfor

theembersinPipphalivana.Thustherewereeightburialmoundsforthebone-relics,aninthfortheurn,

andatenthfortheembers.Thatishowitwasinthepast.

EightportionsweretherelicsoftheOnewithEyes,thehighest,theforemostofmen:

sevenhonoredinJambudīpa,andoneinRāmagāmahonoredbykingsofthenāgas.

OnetooththedevasoftheThirty-threeworship;oneishonoredinGandhārapura;oneintherealmofthekingofKāliṅga;anotherishonoredbykingsofthenāgas.

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These,withtheirsplendor,theirexcellentgifts,embellishthiswealth-bearingearth.

ThustherelicsoftheOnewithVisionarehonoredbythosehonoredbythosewhoarehonored.

Heisworshipedbydevakings,nāgakings,humankings,andlikewiseisworshipedbythemostexcellentpeople.

Sopayhomagetohim,withhandspalm-to-palmovertheheart,fortheAwakenedarerarelyencountered

inthecourseofonehundredeons.58

NOTES

1.Thereisaplayonwordsinthissentence,betweenTathāgata(“onetrulygone,”or“onewhohasbecometrue”)andvi-tathaṁ,“untruthfully.”

2.NoticethatVassakāra,byaddressingtheBuddhaas“MasterGotama,”showsalesserdegreeofrespecttotheBuddhathanKingAjātasattuhadtoldhimto.VassakāraalsoappearsinMN108,AN4:35,andAN4:183,andineachinstancedisplaysalimitedunderstandingoftheDhamma.

3.AccordingtotheCommentary,thatispreciselywhatVassakāradid,thusenablingKingAjātasattutodefeattheVajjianswithoutbloodshed.Inadditiontobeingironic—showinghowbenightedAjātasattuwas,tryingtogetmilitaryadvicefromtheBuddha—thispassagehasapoignantmeaningfortheSaṅgha.Asthefollowingpassageshows,theconditionsofnodeclineintheSaṅghaarenotthatdifferentfromthosefornodeclineintheVajjians.AndalthoughthoseconditionsmayprevailintheSaṅgha,theexampleoftheVajjiansshowsthattheycanbeeasilybeabandoned.Thispassagethusservesasawarningnottobeheedless.SeealsoAN5:77–80.

4.SeeAN7:21.5.SeeMN29–30.6.SeeMN53andAN7:63.

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7.SeeSN46:51andSN46:53.8.TheBurmeseeditiondoesnotcontaintheword,“further,”here.9.SeeAN10:60.10.SeeMN48andAN6:12.11.SeeMN61.12.SeeAN10:95.13.SeeUd8:6.14.ThetranslationherefollowstheBurmeseandSriLankaneditionsofthetext.

ThePTSversionofthepassagedoesn’tstatethetimeofday,whereastheThaiversionstatesthattheBuddhawenttotherest-househallinthemorning—which,giventheeventsthatfollow,doesn’tseemright,forhewouldhavespenttheentiredayteachingthelayfollowersofPāṭaliVillage.

15.PāṭaliputtalaterbecamethecapitalofKingAsoka’sempire.The“breakingopenoftheseed-pods(pūṭa-bhedana)”isawordplayonthelastpartofthecity’sname.

ArcheologicalevidencefromwhatmayhavebeenpartofAsoka’spalaceinPāṭaliputtashowsburntwoodenpostsburiedinmud—perhapsasignthatthepalaceburnedandthenwasburiedinaflood.

16.Thefivelowerfettersareself-identificationviews,uncertainty,graspingathabits&practices,sensualdesire,&illwill.Thefivehigherfetters,abandonedbythearahantinadditiontothelowerfive,arepassionforform,passionforwhatisformless,conceit,restlessness,andignorance.SeeAN10:13.

17.Thefourpairsare(1)thepersononthepathtostreamentry,thepersonexperiencingthefruitofstreamentry;(2)thepersononthepathtoonce-returning,thepersonexperiencingthefruitofonce-returning;(3)thepersononthepathtonon-returning,thepersonexperiencingthefruitofnon-returning;(4)thepersononthepathtoarahantship,thepersonexperiencingthefruitofarahantship.Theeightindividualsaretheeighttypesformingthesefourpairs.

18.Foranotherwaytogaugewhetheronehasattainedstream-entry,seeMN48.NoticethatinthisDhamma-mirror,theBuddhagivescriteriaonlyforgaugingone’sownlevelofattainment,andnotthatofothers.Onthispoint,seeAN10:75.

19.Ambapālīapparentlyordainedasanunlaterinlife.HerversesarerecordedinThag13:1.

20.FollowingtheThaiedition.TheSinhaleseandPTSeditionshave“we’vebeentotallydefeated(parājitamhā)”ratherthan“cheated”(vañcitamhā);theBurmeseeditionhasLittleMango(Ambakā)insteadofLittleAmbapālī(Ambapālikā).

21.Inotherwords,theBuddhahadnoesotericversionoftheDhammathathetaughtonlytoaninnercircleoraselectclassofprivilegedbeings.TheDhammathat

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hetaughttohisclosediscipleswasconsistentwiththeDhammahetaughtatlarge.22.Inotherwords,hedidnotholdbackanyteachingsfromhisstudentsuntilhe

wasabouttodie.Asthenarrativeofthissuttamakesclear,theteachingshetaughtuptothenightofhisunbindingwereidenticaltotheteachingshehadtaughtforhisentirecareer.

23.Asthetextwillmakeclear,thesearesomeofthelocationswhere,inthepast,theBuddhahadcommentedtoVen.Ānandaonhowrefreshingthelocationwas,implyingthatlivingonwouldnotbeaburden,andthathecould,ifhesodesired,extendhislife.ThereferencetotheselocationswasapparentlytoremindĀnandaofwhathehadsaidthere.

24.“Andwhatisthebaseofpower?Whateverpath,whateverpractice,leadstotheattainmentofpower,thewinningofpower:Thatiscalledthebaseofpower.

“Andwhatisthedevelopmentofthebaseofpower?Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&

thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedonpersistence…concentrationfoundedonintent…concentrationfoundedondiscrimination&thefabricationsofexertion.Thisiscalled

thedevelopmentofthebaseofpower.”—SN51:26

25.Aneon,intheBuddhistcosmology,isanimmenselylongstretchoftime.AccordingtotheCommentaryhere,itcanalsomeanthefulllifespanofahumanbeinginthatparticularperiodoftheeon(Buddhistcosmologyallowsforahugefluctuationinhumanlifespansoverthecourseofaneon).TheCommentaryadoptsthissecondmeaninginthispassage,andsotakestheBuddha’sstatementhereasmeaningthatapersonwhohasdevelopedthebasesofpowercouldliveforafulllifespanorforalittlebitmore.Inthiscase,thePaliforthelastpartofthiscompound,kappāvasesaṁ,wouldmean,“aneonplusaremainder.”

26.DN11definesthemiracleofinstructionasinstructionintrainingthemindtothepointofwhereitgainsreleasefromallsufferingandstress.

27.Inotherwords,theBuddharelinquishedthewilltolivelonger.Itwasthisrelinquishmentthatledtohistotalunbindingthreemonthslater.

28.Readingtulaṁasapresentparticiple.

29.Theimageisofsplittingacoatofmailwithanarrow.30.Anupādisesa-nibbāna-dhātu.Unbindingasexperiencedbyanarahantatdeath.

AccordingtoIti44,therearetwounbindingproperties:thatwithfuelremaining,andthatwithnofuelremaining.Thefirstreferstounbindingasexperiencedbeforedeath.Thesecond,tounbindingasexperiencedafterdeath.Thag15:2hintsattheimagebehindtheseterms.Thefirstunbindingpropertycorrespondstoafirethathasgone

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outbutwhoseembersarestillglowing.Thesecond,toafiresototallyoutthatnoglowingembersremain.SeethediscussioninTheMindLikeFireUnbound,chapter1.

31.Thislistisapparentlyadescriptionbothofthewaysinwhichbeingsondifferentlevelsofthecosmosarepercipient,andofexperiencesthatameditator—particularlyonewhoisinclinedtovisions—mighthave.AN10:29addsthiscommenttothelist:

Now,oftheseeightdimensionsofmastery,thisissupreme:whenonepercipientoftheformlessinternallyseesformsexternallyaswhite,whiteintheircolor,whiteintheirfeatures,whiteintheirglow.Andtherearebeingswhoarepercipientinthisway.Yeteveninthebeingswhoarepercipientinthiswaythereisstillaberration,thereischange.Seeingthis,theinstructeddiscipleofthenobleonesgrowsdisenchantedwiththat.Beingdisenchantedwiththat,hebecomesdispassionatetowardwhatissupreme,andevenmoresotowardwhatisinferior.

32.This,too,isalistofthestagesofmeditationasexperiencedbyonewhoisinclinedtovisions.

Theselistsofeightfactorsarenotrandomlychosen.TheyallhighlightthegrandeuroftheBuddha’sattainment,andtothemarveloussavorofthisentirepassage.

33.Thesearethe37bodhi-pakkhiya-dhammas.Forafullaccount,seeTheWingstoAwakening.

34.TheBuddhawillrepeatthesetwostatementsashislastexhortationbeforehistotalunbinding.Onthetopicofheedfulness,seeSN35:97andSN55:40.Onthetopicofconsummation,seeMN53.

35.TheMātikāisalistofdhamma-topics—suchasthe37WingstoAwakening—thatformedthebasisfortheAbhidhamma.

36.TheCommentarynotesawiderangeofopinionsonwhat“pig-delicacy”means.TheopiniongivenintheMahāAṭṭhakathā—theprimarysourcefortheCommentarywenowhave—isthatpig-delicacyistenderpork.Otheropinionsincludesoftbambooshootsormushroomsthatpigsliketonibbleon,oraspecialelixir.GiventhatIndiahaslonghadahistoryofgivingfancifulnamestoitsfoodsandelixirs,it’shardtosayforsurewhattheBuddhaateforhislastmeal.

37.Thisstyleofnarrative—inwhichprosepassagesalternatewithversesretellingpartsofwhatwasnarratedintheprose—iscalledacampū.Thisisoneof

thefewpassagesintheCanonwherethisstyleisused,twoothersbeingtheKuṇālaJātaka(J5:416-456)andUdāna8:5,whichalsonarratestheseevents,minustheBuddha’sconversationwithPukkusaMallaputta.ThefactthatthisistheonlysectionofthissuttausingthisstylesuggeststhatperhapstheversionofthenarrativegiveninUd8:5wascomposedfirstasaseparatepieceandthenlaterincorporatedintothis

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sutta.38.Ven.Ānanda’sdescriptionofthewaterisalliterativeinthePali:sātodakā

sītodakāsetodakā.

39.ThenarrativeinUd8:5skipsfromthispoemtotheplaceinthenarrativewheretheBuddhagoestotheKakudhaRiver,skippingoverthestoryofPukkusaMallaputta.

40.ĀḷāraKālāmawastheteacherfromwhomtheBuddha,beforehisawakening,learnedhowtoattainthedimensionofnothingness,oneoftheformlessattainments.SeeMN26.TheVibhaṅgatoPārājika4indicatesthatthepurityofone’smasteryofanyoftheseformlessattainmentscanbemeasuredbytheextenttowhichonedoesnothearsoundswhileinthatattainment.Thesamepassagealsoindicatesthatifonedoeshearsounds,thatdoesnotmeanthatonehasnotachievedthatattainment,

simplythatone’smasteryoftheattainmentisnotentirelypure.Itfurtherindicatesthat“purity”heredoesnotmeanpurityfromdefilements.Afterall,intheVibhaṅgatoPārājika4,Ven.MahāMoggallāna’sattainmentoftheformlessstatesissaidtobeimpure,andyetheisanarahant.“Purity”refersinsteadtothestrengthofone’sconcentration.

41.Āyasmant:Thisisatermofrespectusuallyreservedforseniormonks.The

Buddha’susingitherewasprobablymeanttoemphasizethepointthatCunda’sgiftoftheBuddha’slastmealshouldbetreatedasaveryhonorablething.

42.Uptothispointinthesutta,thestandardphrasedescribingtheBuddha’sactoflyingdowntorestendswiththephrase,“havingmadeamentalnotetogetup.”Here,however,theBuddhaislyingdownforthelasttimeandwillpassawayinthisposture,sohemakesnomentalnotetogetup.

43.SN12:67states:“Ifamonkpracticesforthesakeofdisenchantment,dispassion,&cessationwithregardtoaging-&-death…birth…becoming…clinging/sustenance…craving…feeling…contact…thesixsensemedia…name-&-form…consciousness…fabrications…ignorance,hedeservestobecalledamonkwhopracticestheDhammainaccordancewiththeDhamma.”SN22:39states:“ForamonkpracticingtheDhammainaccordancewiththeDhamma,whataccordswiththeDhammaisthis:thathekeepcultivatingdisenchantmentwithregardtoform,thathekeepcultivatingdisenchantmentwithregardtofeeling,thathekeepcultivatingdisenchantmentwithregardtoperception,thathekeepcultivatingdisenchantmentwithregardtofabrications,thathekeepcultivatingdisenchantmentwithregardtoconsciousness.”SN22:40–41addthatthisistobedonebyremainingfocusedonstress,inconstancy,andnot-selfwithregardtothefiveaggregates.

44.FromVedictimes,ithasbeenconsideredauspiciousinIndiatogazeonaholypersonorheavenlybeing,andtobegazedonbysuchabeingaswell.Herethefact

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thatheavenlybeingsthemselveswanttogazeontheBuddhaindicatesthehighregardtheyhaveforhim(thisisalsothemotivefortheirGreatMeetinginDN20);thephraselaterinthisparagraph,“theOnewithEyes,”indicatesthattheyalsoregardedhisgazeashighlyauspiciousforthem.LaterpassagesinthisdiscourseindicatethathumanbeingshavesimilarfeelingsabouttheauspiciousnessoftheBuddha’sgazeandtheBuddhaasanobjectofone’sowngaze.AgreatdealofthelaterhistoryofBuddhisminIndia—includingdevotionalpractice,Buddhology,meditationpractice,andeventhearchitectureofmonasteries—grewoutofthecontinuingdesiretohaveavisionoftheBuddhaandtobegazedonbytheBuddha,evenafterhisParinibbāna.

Itissometimesassumed,basedonapassageinSN22:87,thatthePaliCanonisuniformlynegativetowardthisaspectofBuddhisttradition.There,Ven.Vakkali,whoisill,statesthat“ForalongtimehaveIwantedtocome&seetheBlessedOne,butIhaven’thadthebodilystrengthtodoso,”andtheBuddhacomfortshim,“Enough,Vakkali.Whydoyouwanttoseethisfilthybody?WhoeverseestheDhammaseesme;whoeverseesmeseestheDhamma.”Itshouldbenoted,however,thattheBuddha’streatmentofthistopicissensitivetothecontext.InSN22:87,heistalkingtoamonkwho(1)istoosicktocomeseetheBuddhaonhisownstrength;and(2)isonthevergeofarahantship.HereinDN16,however,theBuddhadismissesVen.Upavāṇasoastohonorthedesireofthedevaswhowanttoseehiminhislasthour;andhesendsVen.ĀnandaintoKusinārātoinformthelaypeopletheresothattheytoowillbeabletoseehiminhislasthour.Hismotiveheremaybesimilartothatgivenforencouragingthebuildingofaburialmounddedicatedtohim:seeinghimwillhelphuman&heavenlybeingsbrightentheirminds,andthatwillbefortheirlong-termwelfare&happiness.ThustheattitudesexpressedonthistopicinthePaliCanon,whentakenintheirentirety,aremorecomplexthanisgenerallyrecognized.

45.Readingchinna-padawiththeThaiedition.

46.Thedesiretohaveone’snameannouncedtoaholypersonappearstohavebeenapartofpre-BuddhistdevotionalpracticeinIndia.Thispassage,alongwithothersintheCanon(see,forexample,MN80),indicatesthatitwasquicklyadoptedintoBuddhistdevotionalpracticeaswell.ItlivedoninlaterBuddhistpracticeinthecustomofhavingthedonor’snameinscribedinbas-reliefsandotherofferingsplacednearoronastupa,eveninlocationswherethenamewouldnotbevisibletohumaneyes.

47.ThecommentarynotesthatSubhaddamakesthisstatementbasedonnon-Buddhistpracticesheknewfromhisprevioussectarianaffiliation.

48.TheCullavagga(XI.9)tellsofhowthemonksattheFirstCouncilcouldnotagreeonwhichrulesshouldbeclassedaslesser&minor.Ven.Ānandahimself

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confessedthatheneglectedtoasktheBuddhaonthispoint.Oneofthemonksmadeamotionthat—becausemanyoftherulesaffectthelaity,andthelaitywouldlookdownonthemonksforrescindingthemaftertheBuddha’sdeath—noneoftherulesshouldberescinded.ThismotionwasadoptedbytheCouncil.

49.AmonknamedChannaisdepictedatseveralspotsintheVinayaasdespisingallothermonksonthegroundsthat“TheBuddhaismine,theDhammaismine,itwasbymyyoungmasterthattheDhammawasrealized.”(Saṅghādisesa12)Thiswouldfitinwiththepost-canonicaltraditionidentifyingChannaasthehorsemanwhoaccompaniedtheyoungPrinceSiddharthaonthenightofthelatter’sGreatRenunciation.TworulesintheVinaya—Saṅghādisesa12&Pācittiya12—depicthimasdevious&impossibletoadmonish.Cv.XIreportseventsaftertheParinibbāna,tellingofhownewsofthebrahma-penaltyshockedChannatohissenses.Asaresult,hechangedhiswaysandeventuallybecameanarahant.AsVen.Ānandathenexplainsinthatpassage,thebrahma-penaltywasautomaticallyliftedatthemomentofVen.Channa’sfinalattainment.SN22:90tellsadifferentversionofhowVen.ChannachangedhisattitudeandbrokethroughtotheDhamma.

50.Ven.Ānanda,assumingthattheBuddhahaspassedaway,addressesVen.Anuruddha—hissenior—as“venerablesir,”inlinewiththeBuddha’sinstructions.

51.ThisisoneoftheearthquakesforecastinPartIII.52.SeeAN5:49andAN5:57.53.Thisapparentlyreferstothedevaswhoarenon-returners,livinginthePure

Abodes.54.AdifferentSubhaddafromtheBuddha’slastdirect-witnessdisciple.55.InCullavaggaXI.1,Ven.MahāKassapacitesthisstatementasgoodreasonto

holdacouncilforstandardizingtheDhamma&Vinaya“beforewhatisnot-dhammashinesoutanddhammaisobscured,beforewhatisnot-disciplineshinesoutanddisciplineisobscured;beforethosewhospeakwhatisnot-dhammabecomestrongandthosewhospeakwhatisdhammabecomeweak;beforethosewhospeakwhatisnot-disciplinebecomestrongandthosewhospeakwhatisdisciplinebecomeweak.”ThustheFirstCouncilwasheldduringtheRainsretreatfollowingtheBuddha’sParinibbāna.

56.ThecommentarynotesthatVen.MahāKassapaenteredthefourthjhāna,whichheusedasthebasisforafeatofpsychicpowersothattheBuddha’sfeetwouldappearoutoftheirextensivewrappings.

57.Uptothispointinthenarrative,theBuddha’sbodyiscalledasarīra(singular).Herethenounbecomesplural—withthemeaningof“relics”—andremainspluralfortheremainderofthenarrative.

58.AccordingtotheCommentary,thisclosingpoemwasaddedtothesuttaby

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eldermonksinSriLanka.TheThai,SriLankan,andBurmeseeditionsendthesuttawithafurther,fairlyanticlimactic,versethatappearstobeanevenlatercomposition:

Altogetherfortyteeth,andallthehead-hairs&body-hairsweretakenbythedevasoneafteranotheraroundtheuniverse.

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MahāSamayaSutta

TheGreatMeeting(DN20)

INTRODUCT ION

ThisdiscourseisaninterestingexampleofthefolkloreofthePaliCanon.ItshowsthatthetendencyofAsianpopularBuddhismtoregardtheBuddhaasaprotectivefigure,andnotjustasateacher,hasitsrootsintheearliestpartofthetradition.Metricalanalysisindicatesthatthelong“tribute”sectionofthisdiscourseisveryold,whiletheversesintheintroductorysection—whichisalsofoundintheSaṁyuttaNikāya—arelater.Thisfitswithamoresubjectivejudgment:thatthetributewasanearliercomposition,towhichtheintroductionwasaddedatalaterdate.Thisjudgmentisbasedonthefactthatthetwosectionsdonotquitefiteachother.TheintroductiontothetributeindicatesthatthereciterofthetributeistheBuddhahimself,whereasthenarrationinthetributeindicatesotherwise.Thestyleofthetribute—withitsrepeatedstanzasandtropes—alsofallsintotheancientgenreofversescelebratingaking’svictoryoverhisenemies

Atanyrate,thisdiscourseistheclosestthinginthePaliCanontoa“who’swho”ofthedevaworlds,andshouldprovideusefulmaterialforanyoneinterestedinthecosmologyofearlyBuddhism.

TheCommentaryreportsthebeliefthatdevasstillenjoyhearingthisdiscoursechantedinPali.Untilrecentlyitwaspartofmanymonks’standardmemorizedrepertoire,tobechantedatweddingsandthededicationofnewbuildings.Eventoday,asmanyofthetraditionsofmemorizationinAsiaseemtobefallingbythewayside,thereareafewmonksandlaypeoplewhochantthisdiscourseregularly.

* * *

IhaveheardthatononeoccasiontheBlessedOnewasdwellingamongtheSakyansatKapilavatthuintheGreatWood,togetherwithalargeSaṅghaofapproximatelyfivehundredmonks,allofthemarahants.Andmostofthedevatāsfromtenworld-systemshadgatheredinordertoseetheBlessedOne&

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theSaṅghaofmonks.ThenthethoughtoccurredtofourdevatāsoftheranksfromthePure

Abodes:“TheBlessedOneisdwellingamongtheSakyansatKapilavatthuintheGreatWood,togetherwithalargeSaṅghaofaboutfivehundredmonks,allofthemarahants.Andmostofthedevatāsfromtenworld-systemshavegatheredinordertoseetheBlessedOne&theSaṅghaofmonks.LetusalsoapproachtheBlessedOneand,onarrival,letuseachspeakaverseinhispresence.”

Then,justasastrongmanmightextendhisflexedarmorflexhisextendedarm,thosedevatāsdisappearedfromamongthedevasofthePureAbodesandreappearedbeforetheBlessedOne.Havingpaidhomagetohim,theystoodtooneside.Astheywerestandingthere,onedevatārecitedthisverseintheBlessedOne’spresence:

“Agreatmeetinginthewoods:Thedevahostshaveassembled.WehavecometothisDhammameetingtoseetheunvanquishedSaṅgha.”

ThenanotherdevatārecitedthisverseintheBlessedOne’spresence:

“Therethemonksareconcentrated,havestraightenedtheirownminds.Likeacharioteerholdingthereins,thewiseonesguardtheirfaculties.”

ThenanotherdevatārecitedthisverseintheBlessedOne’spresence:

“Havingcutthroughbarrenness,cutthecross-bar,havinguprootedIndra’spillar,unstirred,theywanderaboutpure,unstained,youngnāgas1welltamedbytheOnewithVision.”

ThenanotherdevatārecitedthisverseintheBlessedOne’spresence:

“ThosewhohavegonetotheBuddhaforrefugewillnotgototheplaneofwoe.Ondiscardingthehumanbody,theywillfillthehostsofthedevas.”

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ThentheBlessedOneaddressedthemonks:“Monks,mostofthedevatāsfromtenworld-systemshavegatheredinordertoseetheTathāgata&the

Saṅghaofmonks.Thosewho,inthepast,werePureOnes,RightlySelf-awakened,atmosthadtheirdevatā-gatheringlikemineatthepresent.

Thosewho,inthefuture,willbePureOnes,RightlySelf-awakened,willatmost

havetheirdevatā-gatheringlikemineatthepresent.“Iwilltellyouthenamesofthedevahosts.Iwilldescribetoyouthenames

ofthedevahosts.Iwillteachyouthenamesofthedevahosts.Listen&paycloseattention.Iwillspeak.”

“Asyousay,lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:

Iwillreciteaverseoftribute.Thosewholivewherespiritsdwell,wholiveinmountaincaves,resolute,concentrated,many,likehiddenlions,whohaveovercomehorripilation,white-hearted,pure,serene,&undisturbed:

Knowingthatmorethan500ofthemhadcometotheforestofKapilavatthu,theTeacherthensaidtothem,disciplesdelightinginhisinstruction,“Thedevahostshaveapproached.Detectthem,monks!”ListeningtotheAwakenedOne’sinstruction,

theymadeanardenteffort.Knowledgeappearedtothem,visionofnon-humanbeings.Somesaw100,some1,000,some70,000,somehadvisionof100,000non-humanbeings.Somegainedvisionofinnumerabledevas

fillingeverydirection.

Realizingallthis,theOne-with-Visionfeltmovedtospeak.TheTeacherthensaidtothem,disciplesdelightinginhisinstruction,“Thedevahostshaveapproached.Detectthem,monks,asIdescribetheirglories,onebyone.

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7,000yakkhasinhabitingthelandofKāpilavatthu,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.6,000yakkhasfromtheHimālayas,ofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.FromMountSāta3,000yakkhasofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.These16,000yakkhasofvariedhuepowerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.500yakkhasfromVessāmitta,ofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.KumbhīrafromRājagaha,whodwellsonMountVepulla,attendedtobymorethan100,000yakkhas—KumbhīrafromRājagaha:He,too,hascometotheforestmeeting.

AndDhataraṭṭha,whorulesaskingoftheEasternDirection,aslordofthegandhabbas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.AndVirūḷha,whorulesaskingoftheSouthernDirection,aslordofthekumbaṇḍas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.AndVirūpakkha,whorulesaskingoftheWesternDirection,aslordofthenāgas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.

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AndKuvera,whorulesaskingoftheNorthernDirection,aslordoftheyakkhas:Aglorious,greatkingishe,andmanyarehissonsnamedIndra,ofgreatstrength.Powerful,effulgent,glamorous,prestigious,rejoicing,theyhaveapproachedthemonks’forestmeeting.DhataraṭṭhafromtheEasternDirection,VirūḷhakafromtheSouth,VirūpakkhafromtheWest,KuverafromtheNorthernDirection:ThesefourGreatKingsencompassingthefourdirections,resplendent,standintheKāpilavatthuforest.

Theirdeceitfulvassalshavealsocome—deceptive,treacherous—

Māyā,Kuṭeṇḍu,Veṭeṇḍu,ViṭuwithViṭuṭa,Candana,theChiefofSensuality,Kinnughaṇḍu,Nighaṇḍu,Panāda,theMimic,Mātali,thedeva’scharioteer,Cittasenathegandhabba,KingNaḷa,theBullofthePeople,PañcasikhahascomewithTimbaru[andhisdaughter,]Suriyavacchasā[SunDazzle].2

These&otherkings,gandhabbaswiththeirkings,rejoicing,haveapproachedthemonks’forestmeeting.ThentherehavealsocomenāgasfromLakeNābhasa,Vesālī&Tacchaka.Kambalas,Assataras,Pāyāgas,&theirkin.AndfromtheRiverYāmunacomestheprestigiousnāga,Dhataraṭṭha.ThegreatnāgaErāvaṇṇa:He,too,hascometotheforestmeeting.

Theywhoswoopdownswiftlyonnāgakings,divine,twice-born,winged,theireyesightpure:(Garuḍas)camefromtheskytothemidstoftheforest.Citra&Supaṇṇaaretheirnames.ButtheBuddhamadethenāgakingssafe,madethemsecurefromSupaṇṇa.Addressingoneanotherwithaffectionatewords,

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thenāgas&SupaṇṇasmadetheBuddhatheirrefuge.

DefeatedbyIndraofthethunderbolthand,Asurasdwellingintheocean,Vāsava’sbrothers—powerful,prestigious—GreatlyterrifyingKālakañjas,theDānaveghasaasuras,Vepacitti&Sucitti,Pahārāda,withNamucī,andBali’shundredsons,allnamedVeroca,arrayedwithpowerfularmieshaveapproachedtheirhonoredRāhu[andsaid]:“Nowistheoccasion,sir,ofthemonk’sforestmeeting.”Devasofwater,earth,fire,&windhavecomehere.Varuṇas,Vāruṇas,SomatogetherwithYasa,theprestigiousdevasofthehostsofgoodwill&compassionhavecome.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.Veṇḍu[Viṣṇu]&Sahalī,Asama&theYamatwins,thedevasdependentonthemoonsurroundingthemoonhavecome.Thedevasdependentonthesunsurroundingthesunhavecome.Devassurroundingthezodiacstarsandthespritesofthecloudshavecome.Sakka,chiefoftheVasus,theancientdonor,hascome.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.ThencometheSahabhudevas,blazinglikecrestsoffire-flame.TheAriṭṭakas,Rojas,cornflowerblue.Varuṇas&Sahadhammas,Accutas&Anejakas,Sūleyyas&Ruciras,andVāsavanesishavecome.Thesetenten-foldhosts,allofvariedhue,

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powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.Samānas,GreatSamānas,Mānusas,SuperMānusas,thedevascorruptedbyplayhavecome,aswellasdevascorruptedbymind.3

Thencomegreen-golddevasandthosewearingred.Pāragas,GreatPāragas,prestigiousdevashavecome.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.Whitedevas,ruddy-greendevas,dawn-devashavecomewiththeVeghanasheadedbydevastotallyinwhite.TheVicakkhaṇashavecome.Sadāmatta,Hāragajas,&theprestigiousmulti-coloreds,Pajunna,thethunderer,whobringsraintothelands:Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.TheKhemiyas,Tusitas,&Yāmas,theprestigiousKaṭṭhakas,Lambitakas&Lāmachiefs,theJotināmas&Āsavas,theNimmānaratishavecome,ashavetheParanimmitas.Thesetenten-foldhosts,allofvariedhue,powerful,effulgent,glamorous,prestigious,rejoicing,haveapproachedthemonks’forestmeeting.These60devagroups,allofvariedhue,havecomearrangedinorder,togetherwithothersinlikemanner(thinking:)“We’llseetheonewhohastranscendedbirth,whohasnobounds,whohascrossedovertheflood,effluent-free,theMightyOne,crossingovertheflood,likethemoonemergingfromthedarkfortnight.”SubrahmāandParamattaBrahmā,togetherwithsonsofthePowerfulOne,SanaṅkumāraandTissa:

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Theytoohavecometotheforestmeeting.GreatBrahmā,whostandsover1,000Brahmāworlds,whoarosetherespontaneously,effulgent:Prestigiousishe,withaterrifyingbody.4

AndtenBrahmāsovereigns,eachthelordofhisownrealm—andintheirmidsthascomeHāritaBrahmāsurroundedbyhisretinue.”WhenallthesedevaswithIndras&Brahmāshadcome,

Māra’sarmycameaswell.NowlookattheDarkOne’sfoolishness![Hesaid:]“Comeseizethem!Bindthem!Tiethemdownwithpassion!Surroundthemoneveryside!Don’tletanyoneatallescape!”Thusthegreatwarlordurgedonhisdarkarmy,slappingthegroundwithhishand,makingahorrendousdin,aswhenastormcloudburstswiththunder,lightning,&torrentsofrain.Butthenhewithdrew—enraged,withnoneunderhissway.

Realizingallthis,theOne-with-Visionfeltmovedtospeak.TheTeacherthensaidtothem,disciplesdelightinginhisinstruction,“Māra’sarmyhasapproached.Detectthem,monks!”ListeningtotheAwakenedOne’sinstruction,

theymadeanardenteffort.Thearmyretreatedfromthosewithoutpassion,withoutraisingevenahairontheirbodies.Havingallwonthebattle—prestigious,pastfear—

theyrejoicewithallbeings:disciplesoutstandingamongthehumanrace.

NOTES

1.Herenāgameans“GreatBeing.”Itisfrequentlyusedinthissenseasanepithetforarahants.Theversecontainingthislineissetinoneofthemostcomplexmeters

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foundinthePaliCanon.

2.SeeDN21.3.DN1reportsthatdevascorruptedbyplayandcorruptedbymind,onfallingto

thehumanstateandthenrememberingtheirpreviouslives,holdviewsofpartialeternalism.Theiraccountsofwhytheyholdtheseviewsincidentallyshowwhat“corruptedbyplay”and“corruptedbymind”mean:

“Thosehonorabledevaswhoarenotcorruptedbyplaydon’tspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play.Becausetheydon’tspendanexcessiveamountoftimeindulginginthedelightsoflaughter&play,theirmindfulnessdoesn’tbecomemuddled.Becauseofunmuddledmindfulness,theydon’tfallfromthatcompany.Theyareconstant,permanent,eternal,notsubjecttochange,andwillstayjustlikethataslongaseternity.Butthoseofuswhowerecorruptedbyplayspentanexcessiveamountoftimeindulginginthedelightsoflaughter&play.Becausewespentanexcessiveamountoftimeindulginginthedelightsoflaughter&play,ourmindfulnessbecamemuddled.Becauseofmuddledmindfulness,wefellfromthatcompanyand—inconstant,impermanent,short-lived,subjecttofalling—havecometothisworld.’”—DN1

“Thosehonorabledevaswhoarenotcorruptedinminddon’tspendanexcessiveamountoftimestaringatoneanotherwithlust.Becausetheydon’tspendanexcessiveamountoftimestaringatoneanotherwithlust,theirmindsdon’tbecomecorruptedtowardoneanother.Becausetheyareuncorruptedinmindtowardoneanother,theydon’tgrowexhaustedinbodyorexhaustedinmind.Theydon’tfallfromthatcompany.Theyareconstant,permanent,eternal,notsubjecttochange,andwillstayjustlikethataslongaseternity.Butthoseofuswhowerecorruptedinmindspentanexcessiveamountoftimestaringatoneanotherwithlust.Becausewespentanexcessiveamountoftimestaringatoneanotherwithlust,ourmindsbecamecorruptedtowardoneanother.Becausewewerecorruptedinmindtowardoneanother,wegrewexhaustedinbody&exhaustedinmind.Wefellfromthatcompanyand—inconstant,impermanent,short-lived,subjecttofalling—havecometothisworld.’”—DN1

4.DN1tellshowtheGreatBrahmāappearsspontaneouslyatthebeginningofaneon,andhowheandhisretinuebecomedeludedabouthiscreativepowers:

“Thereultimatelycomesatimewhen,withthepassingofalongstretchof

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time,thisworlddevolves.Whentheworldisdevolving,beingsforthemost

partheadtowardtheRadiant(Brahmās).Theretheystay:mind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.Thenthereultimatelycomesatimewhen,withthepassingofalongstretchoftime,thisworldevolves.Whentheworldisevolving,anemptyBrahmāpalaceappears.Thenacertainbeing—fromtheexhaustionofhislifespanortheexhaustionofhismerit—fallsfromthecompanyoftheRadiantandre-arisesintheemptyBrahmāpalace.Andtherehestillstaysmind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.

“Afterdwellingtherealoneforalongtime,heexperiencesdispleasure&agitation:‘O,ifonlyotherbeingswouldcometothisworld!’

“Thenotherbeings,throughtheendingoftheirlifespanortheendingoftheirmerit,fallfromthecompanyoftheRadiantandreappearintheBrahmāpalace,inthecompanyofthatbeing.Andtheretheystillstaymind-made,feedingonrapture,self-luminous,coursingthroughtheair,establishedinbeautyforalongstretchoftime.

“Thenthethoughtoccurredtothebeingwhoreappearedfirst:‘IamBrahmā,theGreatBrahmā,theConqueror,theUnconquered,theAll-Seeing,All-Powerful,theSovereignLord,theMaker,Creator,Chief,AppointerandRuler,FatherofAllThatHaveBeenandShallBe.Thesebeingswerecreatedbyme.Whyisthat?Firstthethoughtoccurredtome,“O,ifonlyotherbeingswouldcometothisworld!”Andthusmydirectionofwillbroughtthesebeingstothisworld.’Asforthebeingswhoreappearlater,thisthoughtoccurredtothem:‘ThisisBrahmā…FatherofAllThatHaveBeenandShallBe.WewerecreatedbythisBrahmā.Whyisthat?Wesawthatheappearedherebefore,whileweappearedafter.’Thebeingwhoreappearedfirstwasoflongerlifespan,morebeautiful,&moreinfluential,whilethebeingswhoreappearedlaterwereofshorterlifespan,lessbeautiful,&lessinfluential.”—DN1

Seealso:DN11;DN21;SN1:20;SN4;SN5;SN6:1–2;SN6:15;SN9;SN10:12;SN11:3;SN11:5;SN56:11

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Sakka’sQuestions(Excerpt)

Sakka-pañhaSutta(DN21)

INTRODUCT ION

Inthissutta,Sakka,thedevaking,asksquestionsoftheBuddhaconcerningthesourcesofconflict.Theapparentreasonforhisquestionsisalludedtoattheendofthesutta:Hehadrecentlyengagedinawarwiththeasuras—araceofbeingsthat,liketheTitansinGreekmythology—hadchallengedthedevasforcontrolofheaven.Thusthequestionofconflictanditsavoidancewouldunderstandablybehighonhismind.

Thefirstsectionofthesutta,nottranslatedhere,containsonetheprimeexamplesofironichumorintheCanon.Init,Sakkasendsagandhabba—acelestialmusician,aninhabitantofthelowestlevelofthecelestialheavens—tosingasongfortheBuddha,toputhiminthemoodtoconversewithadeva.Thegandhabba,however,knowsonlyonesongrelatedtotheDhamma,asonghecomposedforaladygandhabbashortlybeforetheBuddha’sawakening.Heissopreoccupiedwithsensuallustthat,eventhoughhetriestopleasetheBuddhabymakingreferencestotheBuddhahimselfandtoarahantsinhissong,hesimplyshowshiscompletemisunderstandingoftheirDhamma.

MyladySunDazzle,Irevereyourfather,Timbaru,whosiredsuchalovelylady—

themotherofmyjoy.

Asabreezeispleasingtoonewhoissweating,oradrinktoonewhothirsts,you,radiantone,aredeartome,astheDhammaistoanarahant.

Likemedicinefortheafflicted,likefoodforthehungry,

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calmme,lady,likewaterforafireablaze.

Asanelephant,overcomebysummer’sheat,plungesintoalotuspond—

cool,coveredwithstamens&pollen—soIwouldplungeintoyourbosom&breasts.

Likeanelephantbeyondthepowerofthegoad,unfazedbylances&hooks,Ihavenosenseofwhat’spropertodo,intoxicatedbytheshapeofyourthighs.

Myheartisfilledwithyearning,myheartisutterlychanged.LikeafishhavingswallowedthehookIcannotturnback.

O,ladyofgorgeousthighs,embraceme.Embraceme,

Oladyoflanguideye.Holdmetight,mylovely:

Thatismyhighestwish.

Thoughsmallatfirst,mydesire—Oyouofwavyhair—hasgrowntomanifoldpowerlikeanofferingtoanarahant.

MaythefruitofthemeritfromdeedsI’vedoneforarahantsripeninbeingwithyou,

ladylovelyineverylimb.

MaythefruitofthemeritfromdeedsI’vedoneinalltheworld,ripeninbeingwithyou,

ladylovelyineverylimb.

LiketheBuddha—throughjhāna,

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one-pointed,intent,&mindful,asagelongingforthedeathless—soIlong,SunDazzle,foryou.

Asasagewouldrejoiceingainingthesupremeawakening,sowouldI,mylovely,inminglingwithyou.

IfSakka,lordoftheThirty-three,weretograntmeawish,Iwouldchooseyou,mylady:

Mypassionissostrong.

AsIwouldtoaSaltreenotlonginbloom,Ihonor&bowtoyourfather,

Owiseone,whoengenderedsomeonelikeyou.

Afterthiscomicinterlude,SakkaapproachestheBuddha,andthediscussioneventuallyturnsserious.Thatisthepartofthesuttatranslatedhere.

* * *

HavingbeengivenleavebytheBlessedOne,Sakkathedeva-kingaskedhimhisfirstquestion:“Fetteredwithwhat,dearsir—thoughtheythink,‘Maywelivefreefromhostility,freefromviolence,freefromrivalry,freefromillwill,freefromthosewhoarehostile’—dodevas,humanbeings,asuras,nāgas,gandhabbas,&whateverothermanykindsofbeingsthereare,neverthelessliveinhostility,violence,rivalry,illwill,withthosewhoarehostile?”

ThusSakkaaskedhisfirstquestionoftheBlessedOne,andtheBlessedOne,whenasked,replied:“Devas,humanbeings,asuras,nāgas,gandhabbas,&whateverothermanykindsofbeingsthereare,arefetteredwithenvy&stinginess,whichiswhy—eventhoughtheythink,‘Maywelivefreefromhostility,freefromviolence,freefromrivalry,freefromillwill,freefromthosewhoarehostile’—theyneverthelessliveinhostility,violence,rivalry,illwill,withthosewhoarehostile.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-gone.HearingtheBlessed

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One’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Butwhat,dearsir,isthecauseofenvy&stinginess,whatistheirorigination,whatgivesthembirth,whatistheirsource?Whenwhatexistsdotheycomeintobeing?Whenwhatdoesn’texistdotheynot?”

“Envy&stinginesshavedear-&-not-dearastheircause,havedear-&-not-dearastheirorigination,havedear-&-not-dearaswhatgivesthembirth,havedear-&-not-dearastheirsource.Whendear-&-not-dearexist,theycomeintobeing.Whendear-&-not-deararenot,theydon’t.”

“Butwhat,dearsir,isthecauseofdear-&-not-dear,whatistheirorigination,whatgivesthembirth,whatistheirsource?Whenwhatexistsdotheycomeintobeing?Whenwhatdoesn’texistdotheynot?”

“Dear-&-not-dearhavedesireastheircause,havedesireastheirorigination,havedesireaswhatgivesthembirth,havedesireastheirsource.Whendesireexists,theycomeintobeing.Whendesireisnot,theydon’t.”

“Butwhat,dearsir,isthecauseofdesire,whatisitsorigination,whatgivesitbirth,whatisitssource?Whenwhatexistsdoesitcomeintobeing?Whenwhatdoesn’texistdoesitnot?”

“Desirehasthinkingasitscause,hasthinkingasitsorigination,hasthinkingaswhatgivesitbirth,hasthinkingasitssource.Whenthinkingexists,desirecomesintobeing.Whenthinkingisnot,itdoesn’t.”

“Butwhat,dearsir,isthecauseofthinking,whatisitsorigination,whatgivesitbirth,whatisitssource?Whenwhatexistsdoesitcomeintobeing?Whenwhatdoesn’texistdoesitnot?”

“Thinkinghastheperceptions&categoriesofobjectification1asitscause,hastheperceptions&categoriesofobjectificationasitsorigination,hastheperceptions&categoriesofobjectificationaswhatgivesitbirth,hastheperceptions&categoriesofobjectificationasitssource.Whentheperceptions&categoriesofobjectificationexist,thinkingcomesintobeing.Whentheperceptions&categoriesofobjectificationarenot,itdoesn’t.”

“Andhowhashepracticed,dearsir:themonkwhohaspracticedthepracticeleadingtotherightcessationoftheperceptions&categoriesofobjectification?”

“Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.

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Griefisoftwosorts:tobepursued&nottobepursued.Equanimityisoftwosorts:tobepursued&nottobepursued.2

“‘Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofjoy,‘AsIpursuethisjoy,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofjoyisnottobepursued.Whenoneknowsofafeelingofjoy,‘AsIpursuethisjoy,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofjoyistobepursued.Andthissortofjoymaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Joyisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Griefisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofgrief,‘AsIpursuethisgrief,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofgriefisnottobepursued.Whenoneknowsofafeelingofgrief,‘AsIpursuethisgrief,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofgriefistobepursued.Andthissortofgriefmaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Griefisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Equanimityisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofafeelingofequanimity,‘AsIpursuethisequanimity,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofequanimityisnottobepursued.Whenoneknowsofafeelingofequanimity,‘AsIpursuethisequanimity,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofequanimityistobepursued.Andthissortofequanimitymaybeaccompaniedbydirectedthought&evaluationorfreeofdirectedthought&evaluation.Ofthetwo,thelatteristhemorerefined.‘Equanimityisoftwosorts,Itellyou:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“Thisishowhehaspracticed,deva-king:themonkwhohaspracticedthepracticeleadingtotherightcessationoftheperceptions&categoriesofobjectification.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.

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Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Buthowhashepracticed,dearsir:themonkwhohaspracticedforrestraintinthePāṭimokkha?”

“Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Verbalconductisoftwosorts:tobepursued&nottobepursued.Searchingisoftwosorts:tobepursued&nottobepursued.

“‘Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofbodilyconduct,‘AsIpursuethisbodilyconduct,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofbodilyconductisnottobepursued.Whenoneknowsofbodilyconduct,‘AsIpursuethisbodilyconduct,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofbodilyconductistobepursued.‘Bodilyconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Verbalconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofverbalconduct,‘AsIpursuethisverbalconduct,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofverbalconductisnottobepursued.Whenoneknowsofverbalconduct,‘AsIpursuethisverbalconduct,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofverbalconductistobepursued.‘Verbalconductisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Searchingisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetowhatwasitsaid?Whenoneknowsofasearch,‘AsIpursuethissearch,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,’thatsortofsearchisnottobepursued.Whenoneknowsofasearch,‘AsIpursuethissearch,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,’thatsortofsearchistobepursued.‘Searchingisoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.’Thuswasitsaid.Andinreferencetothiswasitsaid.3

“Thisishowhehaspracticed,deva-king:themonkwhohaspracticedthe

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practiceforrestraintinthePāṭimokkha.”ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.

Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Buthowhashepracticed,dearsir:themonkwhohaspracticedforrestraintwithregardtothesensefaculties?”

“Formscognizablebytheeyeareoftwosorts,Itellyou,deva-king:tobepursued&nottobepursued.Soundscognizablebytheear….Aromascognizablebythenose….Flavorscognizablebythetongue….Tactilesensationscognizablebythebody….Ideascognizablebytheintellectareoftwosorts:tobepursued&nottobepursued.”

Whenthiswassaid,Sakkathedeva-kingsaidtotheBlessedOne,“Dearsir,IunderstandthedetailedmeaningoftheBlessedOne’sbriefstatement.If,asonepursuesacertaintypeofformcognizablebytheeye,unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,thatsortofformcognizablebytheeyeisnottobepursued.Butif,asonepursuesacertaintypeofformcognizablebytheeye,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,thatsortofformcognizablebytheeyeistobepursued.

“If,asonepursuesacertaintypeofsoundcognizablebytheear….“If,asonepursuesacertaintypeofaromacognizablebythenose….“If,asonepursuesacertaintypeofflavorcognizablebythetongue….“If,asonepursuesacertaintypeoftactilesensationcognizablebythe

body….“If,asonepursuesacertaintypeofideacognizablebytheintellect,

unskillfulmentalqualitiesincrease,andskillfulmentalqualitiesdecline,thatsortofideacognizablebytheintellectisnottobepursued.Butif,asonepursuesacertaintypeofideacognizablebytheintellect,unskillfulmentalqualitiesdecline,andskillfulmentalqualitiesincrease,thatsortofideacognizablebytheintellectistobepursued.

“ThisishowIunderstandthedetailedmeaningoftheBlessedOne’sbriefstatement.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

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ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,askedhimafurtherquestion:“Dearsir,doallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal?”

“No,deva-king,notallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal.”

“Why,dearsir,don’tallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal?”

“Theworldismadeupofmanyproperties,variousproperties.Becauseofthemany&variouspropertiesintheworld,thenwhicheverpropertylivingbeingsgetfixatedon,theybecomeentrenched&latchontoit,saying,‘Onlythisistrue;anythingelseisworthless.’Thisiswhynotallcontemplatives&brahmansteachthesamedoctrine,adheretothesameprecepts,desirethesamething,aimatthesamegoal.”

“But,dearsir,areallcontemplatives&brahmansutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate?”

“No,deva-king,notallcontemplatives&brahmansareutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate.”

“Butwhy,dearsir,arenotallcontemplatives&brahmansutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate?”

“Thosemonkswhoarereleasedthroughthetotalendingofcravingaretheoneswhoareutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate.Thisiswhynotallcontemplatives&brahmansareutterlycomplete,utterlyfreefrombonds,followersoftheutterlyholylife,utterlyconsummate.”

ThustheBlessedOneanswered,havingbeenaskedbySakkathedeva-king.Gratified,Sakkawasdelightedin&expressedhisapprovaloftheBlessedOne’swords:“Soitis,OBlessedOne.Soitis,OOneWell-gone.HearingtheBlessedOne’sanswertomyquestion,mydoubtisnowcutoff,myperplexityisovercome.”

ThenSakka,havingdelightedin&expressedhisapprovaloftheBlessedOne’swords,saidtohim:“Yearningisadisease,yearningisaboil,yearningisanarrow.Itseducesone,drawingoneintothisorthatstateofbeing,whichiswhyoneisreborninhighstates&low.Whereasotheroutsidecontemplatives&brahmansgavemenochancetoaskthemthesequestions,theBlessedOne

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hasansweredatlength,sothathehasremovedthearrowofmyuncertainty&perplexity.”

“Deva-king,doyourecallhavingaskedothercontemplatives&brahmansthesequestions?”

“Yes,lord,Irecallhavingaskedothercontemplatives&brahmansthesequestions.”

“Ifit’snoinconvenience,couldyoutellmehowtheyanswered?”“It’snoinconveniencewhensittingwiththeBlessedOneoronewhoislike

him.”“Thentellme,deva-king.”“HavinggonetothosewhomIconsideredtobecontemplatives&brahmans

livinginisolateddwellingsinthewilderness,Iaskedthemthesequestions.Butwhenaskedbyme,theywereataloss.Beingataloss,theyaskedmeinreturn,‘Whatisyourname?’

“Beingasked,Iresponded,‘I,dearsir,amSakka,thedeva-king.’“Sotheyquestionedmefurther,‘Butwhatkammadidyoudotoattainto

thisstate?’“SoItaughtthemtheDhammaasfarasIhadheard&masteredit.Andthey

weregratifiedwithjustthismuch:‘WehaveseenSakka,thedeva-king,andhehasansweredourquestions!’So,insteadofmybecomingtheirdisciple,theysimplybecamemine.ButI,lord,amtheBlessedOne’sdisciple,astream-winner,steadfast,neveragaindestinedforstatesofwoe,headedforself-awakening.”

“Deva-king,doyourecalleverhavingpreviouslyexperiencedsuchhappiness&joy?”

“Yes,lord,Ido.”“Andhowdoyourecalleverhavingpreviouslyexperiencedsuchhappiness

&joy?”“Once,lord,thedevas&asuraswerearrayedinbattle.Andinthatbattlethe

devaswon,whiletheasuraslost.Havingwonthebattle,asthevictorinthebattle,thisthoughtoccurredtome:‘Whateverhasbeenthedivinenourishmentoftheasuras,whateverhasbeenthedivinenourishmentofthedevas,thedevaswillnowenjoybothofthem.’Butmyattainmentofhappiness&joywasinthesphereofviolence&weapons.Itdidn’tleadtodisenchantment,todispassion,tocessation,tostilling,todirectknowledgetoself-awakening,toUnbinding.Butmyattainmentofhappiness&joyon

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hearingtheBlessedOne’sDhammaisinthesphereofnoviolence,thesphereofnoweapons.Itleadstodisenchantment,todispassion,tocessation,tostilling,todirectknowledgetoself-awakening,toUnbinding.”

…ThenSakka,thedeva-king,touchedtheearthwithhishandandsaidthree

times,“HomagetotheWorthyOne,theBlessedOne,theRightlySelf-awakenedOne!HomagetotheWorthyOne,theBlessedOne,theRightlySelf-awakenedOne!HomagetotheWorthyOne,theBlessedOne,theRightlySelf-awakenedOne!”

Whilethisexplanationwasbeinggiven,therearosetoSakkathedustless,stainlessDhammaeye—“Whateverissubjecttooriginationisallsubjecttocessation”—asitalsodidto[hisfollowingof]80,000otherdevas.

SuchwerethequestionsthattheBlessedOneansweredatSakka’sbidding.Andsothisdiscourseiscalled“Sakka’sQuestions.”

NOTES

1.Objectification=papañca.Thetendencyofthemindtoproliferateissuesfrom

thesenseof“Iamthethinker.”Thistermcanalsobetranslatedasself-reflexivethinking,reification,falsification,distortion,elaboration,orexaggeration.Inthediscourses,itisfrequentlyusedinanalysesofthepsychologyofconflict.Thecategoriesofobjectificationincludethecategoriesofinappropriateattention(seeMN2):being/not-being,me/not-me,mine/not-mine,doer/done-to.Theperceptionsofobjectificationincludesuchthoughtsas“Thisisme.Thisismine.Thisismyself.”Theseperceptionsandcategoriesturnbackonthepersonwhoallowsthemtoproliferate,givingrisetointernalconflict&strife,whichthenexpandoutward.Formoreontheseterms,seeMN18.

2.Formoreonthistopic,seeMN101and137.3.Formoreonthistopic,seeMN26.

Seealso:SN11:3;SN11:5

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TheGreatEstablishingofMindfulnessDiscourse

MahāSatipaṭṭhānaSutta(DN22)

INTRODUCT ION

Satipaṭṭhāna—theestablishing(upaṭṭhāna)ofmindfulness(sati)—isameditativetechniquefortrainingthemindtokeepmindfulnessfirmlyestablishedinaparticularframeofreferenceinallitsactivities.Thetermsatiisrelatedtotheverbsarati,torememberortokeepinmind.Itissometimestranslatedasnon-reactiveawareness,freefromagendas,simplypresentwithwhateverarises,buttheformulaforsatipaṭṭhānadoesn’tsupportthattranslation.Non-reactiveawarenessisactuallyanaspectofequanimity,oneofthementalqualitiesfosteredinthecourseofsatipaṭṭhāna.Theactivityofsatipaṭṭhāna,however,definitelyhasamotivatingagenda:thedesireforawakening,whichisclassednotasacauseofsuffering,butaspartofthepathtoitsending(seeSN51:15).Theroleofmindfulnessistokeepthemindproperlyfocusedinframesofreferencethatwillgiveitguidanceinwhatpresenteventstodevelop,andwhichonestoabandon,soastokeepitonthepath.Tomakeananalogy,awakeningislikeamountainonthehorizon,thedestinationtowhichyouaredrivingacar.Mindfulnessiswhatrememberstokeepattentionfocusedontheroadtothemountain,ratherthanlettingitstayfocusedonglimpsesofthemountainorgetdistractedbyotherpathsleadingawayfromtheroad.

Satipaṭṭhānaplaysaroleinmanyformulationsofthepathtoawakening.Inthenobleeightfoldpath,itistheseventhfactor,followingonrighteffortandleadingtorightconcentration.Inthefivestrengthsandfivefaculties,itisthethirdfactor,followingonpersistenceandleadingtoconcentration.Inthesevenfactorsforawakening,itisthefirstfactor,providingafoundationfortheremainingsixfactors:analysisofqualities,persistence,rapture,calm,concentration,andequanimity.

ThefollowingsuttacontainsthelongesttreatmentofsatipaṭṭhānafoundintheCanon.However,despiteitslength,itstreatmentofthetopicisfarfromcomplete.

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Thispartlyhastodowiththenatureofthetopicitself.AstheBuddhastatesinMN12:

“Sāriputta,supposethatIhadfourdiscipleswitha100-yearlifespan,livingfor100years,andendowedwithexcellentmindfulness,retention,recall,&keennessofdiscernment.Justasanarcherwithagoodbow—trained,dexterous,&practiced—couldeasilyshootalightarrowacrosstheshadowofapalmyratree,they—endowedwiththatgreatanextentofmindfulness,thatgreatanextentofretention,thatgreatanextentofrecall,&thatkeennessofdiscernment—wouldaskmeonequestionafteranotheronthefourestablishingsofmindfulness.AndI,askedagain&again,wouldanswer.Answered,theywouldrememberwhatIhadanswered,andtheywouldn’tcounter-questionmeaboutitasecondtimemore.Asidefromeating,drinking,chewing,&savoring,asidefromurinating&defecating,asidefromrelievingsleepiness&weariness,therewouldbenoendingoftheTathāgata’sDhammateaching,therewouldbenoendingoftheTathāgata’sphrasingofDhammastatements,therewouldbenoendingoftheTathāgata’squick-wittedness(inanswering)questions;butthosefourdisciplesofmine,withtheir100-yearlifespan,livingfor100years,woulddiewiththepassingof100years.”

AlthoughthemainthrustofthispassageconcernstheextentoftheBuddha’sknowledge,italsomakesanimportantstatementabouthowvastthetopicofsatipaṭṭhānais:Evenwithonehundredyearsofquestioning,youcouldn’texhaustit.

ThefactthatDN22 ’streatmentofthesatipaṭṭhānaisincompleteisalsoapparentfromtheorganizationofthesutta:TheBuddhastartswithastatementofthestandardshortformulaforsatipaṭṭhāna:“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.”However,thequestionsposedandansweredinthecourseofthesuttaexplainandexpandononlypartoftheformula:whatitmeansto“remainedfocused”oneachoftheframesofreferenceinandofitself.Amongotherthings,thereisnodiscussionofhowardencyfunctionsinthepractice,ofwhatitmeanstosubduegreedanddistresswithreferencetotheworld,ofhowthevariousframesofreferenceinteractinpractice,

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norofwhatthestagesinthepracticeare.Forthisinformation,wehavetolookatothertreatmentsofthesetopicsfoundelsewhereintheCanon.

Forinstance,MN118makestheimportantpointthatfocusingonthebreathcanbringallfourframesofreferenceintoplaysimultaneously.Inotherwords,thebodyinandofitselfisthemainframeofreference,andtheremainingthreebuildonit.SN47:40mentionstwostagesinthepractice—theestablishingofmindfulnessandthedevelopmentoftheestablishingofmindfulness—addingthatthesecondstageisaccomplishedbydevelopingalleightfactorsofthenobleeightfoldpath.Amongotherthings,thismeansthatnotonlydoestheestablishingofmindfulnessprovideafoundationforrightconcentration—thefourjhānas—butthemasteryofthefourjhānasalsohelpstodeveloptheestablishingofmindfulnessevenfurther.

WhenwecompareSN47:40withoneoftherefrainsinDN22 ,wefindthreestagesinsatipaṭṭhānapractice.

Thefirststage,asappliedtothebody,isthis:

Themonkremainsfocusedonthebodyinandofitself—ardent,alert,andmindful—subduinggreedanddistresswithreferencetotheworld.

Thethreequalitiesatthecenterofthisformulaarealsocentraltothepracticeofsatipaṭṭhāna.SN16:2showsthatardencyisdirectlyrelatedtothepracticeofrighteffort.Thusmindfulnesskeepstheproperframeofreferenceinmind,alertnesswatcheseventsrelatedtothatframeofreference,andthesetwoqualitiestogethergiveguidancetoardencysothatitcan,inlinewithrighteffort,abandonthingsthatneedtobeabandoned,andtodevelopthosethatneedtobedeveloped.

Althoughsatipaṭṭhānapracticeisoftensaidtobeseparatefromthepracticeofjhāna,anumberofsuttas—suchasMN125andAN8:63—equatethesuccessfulcompletionofthisfirststagewiththeattainmentofthefirstlevelofjhāna.Thispointisconfirmedbythemanysuttas—MN118amongthem—describinghowthepracticeofsatipaṭṭhānabringstocompletionthefactorsforawakening,whichcoincidewiththefactorsofjhāna.

Thesecondstageofsatipaṭṭhānapractice—thedevelopmentofsatipaṭṭhāna—isthis:

Oneremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.

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Theword“origination,”here,doesnotmeanthatoneisfocusedsimplyonthearisingofphenomena.Instead,itmeansbeingfocusedonhowphenomenaariseinconnectionwithcauses.The“phenomenonoforiginationandpassingaway”coverseventseitherdirectlyorindirectlyrelatedtoone’schosenframeofreference.“Directly”meanschangesintheframeofreferenceitself.Forinstance,whenfocusedonthebody,onemaynoticewhatcausesbreathsensationstoariseandpassawaywithinit.“Indirectly,”here,meanseventsinanyoftheotherthreeframesofreferenceastheyrelatetothebody.Forexample,onemightnoticewhatcausesfeelingsofpleasureormentalstatesofirritationtoariseandpassawayinconnectiontoeventsinthebody.Oronemightnoticelapsesofmindfulnessinone’sfocusonthebody.

Ofcourse,toseecausalrelationsrequiresthatthemeditatorconsciouslytrytoeffectchangesinevents,toseewhicheventsactuallyhaveacausalrelationshiptooneanotherandwhichonesdon’t.Hereagain,ardencyinthepracticeofrighteffortandrightconcentrationiswhatallowsforthissortofunderstandingtoarise.

Ineverycase,whenskillfulorunskillfulmentalqualities—suchasthefactorsforawakeningorthehindrances—ariseandpassaway,oneisencouragedtofosterthefactorsthatstrengthenjhānaandeliminatethosethatweakenit.Thismeansactivelygettingengagedinmaximizingskillfulmentalqualitiesandminimizingunskillfulones.Onethusdevelopsinsightintotheprocessoforiginationandpassingawaybytakinganactiveandsensitiveroleintheprocess,justasyoulearnabouteggsbytryingtocookwiththem,gatheringexperiencefromyoursuccessesandfailuresinattemptingincreasinglydifficultdishes.

Asthisprocessleadstostrongerandmorerefinedstatesofconcentration,itmakesonesensitivetothefactthatthegrosserone’sparticipationintheprocessoforiginationandpassingawayinthemind,thegrosserthelevelofstressthatresults.Thisleadsonetoletgo,firstofgrosserlevelsofparticipation,andthenincreasinglyrefinedonesasoneisabletodetectthem,leadingtothethirdandfinalstageinsatipaṭṭhānapractice:

Orhismindfulnessthat‘Thereisabody’ismaintained(simply)totheextentofknowledge&recollection.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.

ThisstagecorrespondstoamodeofperceptionthattheBuddhainMN121terms“entryintoemptiness”:

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Thusheregardsit[thismodeofperception]asemptyofwhateverisnotthere.Whateverremains,hediscernsaspresent:“Thereisthis.”

Thisistheculminatingequipoisewherethepathofthepracticeopenstoastateofnon-fashioning(atammayatā—seeMN137)andfromtheretothefruitofawakeningandrelease.

Thesefewexamplesshowhowimportantitis,inreadingthissutta,torememberthatitstreatmentofsatipaṭṭhāna,thoughextensive,isincompleteandneedstobeunderstoodintermsofthelargercontextofteachingsprovidedbytheCanononalltheotherfactorsofthepath.

Thenotestothissuttaprovidesomebeginningguidanceinwheretolookforthisfurtherinformation,asdotherecommendedsuttareadingslistedattheend.

* * *

IhaveheardthatononeoccasiontheBlessedOnewasstayingintheKurucountry.NowthereisatownoftheKuruscalledKammāsadhamma.TheretheBlessedOneaddressedthemonks,“Monks.”

“Lord,”themonksrespondedtohim.TheBlessedOnesaid:“Thisisthedirectpath1forthepurificationofbeings,

fortheovercomingofsorrow&lamentation,forthedisappearanceofpain&distress,fortheattainmentoftherightmethod,&fortherealizationofunbinding—inotherwords,thefourestablishingsofmindfulness.Whichfour?

“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,2alert,3&mindful4—subduinggreed&distresswithreferencetotheworld.5

A . B ODY

“Andhowdoesamonkremainfocusedonthebodyin&ofitself?[1]“Thereisthecasewhereamonk—havinggonetothewilderness,tothe

shadeofatree,ortoanemptybuilding—sitsdownfoldinghislegscrosswise,holdinghisbodyerectandsettingmindfulnesstothefore.6Alwaysmindful,hebreathesin;mindfulhebreathesout.

“Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’Orbreathinginshort,hediscerns,

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‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody’;7hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication’;8hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’Justasadexterousturnerorhisapprentice,whenmakingalongturn,discerns,‘Iammakingalongturn,’orwhenmakingashortturndiscerns,‘Iammakingashortturn’;inthesamewaythemonk,whenbreathinginlong,discerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’…Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication’;hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[2]“Andfurther,whenwalking,themonkdiscerns,‘Iamwalking.’Whenstanding,hediscerns,‘Iamstanding.’Whensitting,hediscerns,‘Iamsitting.’Whenlyingdown,hediscerns,‘Iamlyingdown.’Orhoweverhisbodyisdisposed,thatishowhediscernsit.

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[3]“Andfurther,whengoingforward&returning,hemakeshimselffullyalert;whenlookingtoward&lookingaway…whenflexing&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…when

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walking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselffullyalert.

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[4]“Andfurther…justasifasackwithopeningsatbothendswerefullofvariouskindsofgrain—wheat,rice,mungbeans,kidneybeans,sesameseeds,huskedrice—andamanwithgoodeyesight,pouringitout,weretoreflect,‘Thisiswheat.Thisisrice.Thesearemungbeans.Thesearekidneybeans.Thesearesesameseeds.Thisishuskedrice,’inthesameway,themonkreflectsonthisverybodyfromthesolesofthefeetonup,fromthecrownoftheheadondown,surroundedbyskinandfullofvariouskindsofuncleanthings:‘Inthisbodythereareheadhairs,bodyhairs,nails,teeth,skin,flesh,tendons,bones,bonemarrow,kidneys,heart,liver,pleura,spleen,lungs,largeintestines,smallintestines,gorge,feces,bile,phlegm,pus,blood,sweat,fat,tears,skin-oil,saliva,mucus,fluidinthejoints,urine.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[5]“Andfurther…justasadexterousbutcherorhisapprentice,havingkilledacow,wouldsitatacrossroadscuttingitupintopieces,themonkreflectsonthisverybody—howeveritstands,howeveritisdisposed—intermsofproperties:‘Inthisbodythereistheearthproperty,theliquidproperty,thefireproperty,&thewindproperty.’9

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,or

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externallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

[6]“Andfurther,asifheweretoseeacorpsecastawayinacharnelground—oneday,twodays,threedaysdead—bloated,livid,&festering,heappliesittothisverybody,‘Thisbody,too:Suchisitsnature,suchisitsfuture,suchitsunavoidablefate.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

“Oragain,asifheweretoseeacorpsecastawayinacharnelground,beingchewedbycrows,beingchewedbyvultures,beingchewedbyhawks,beingchewedbydogs,beingchewedbyhyenas,beingchewedbyvariousothercreatures…askeletonsmearedwithflesh&blood,connectedwithtendons…afleshlessskeletonsmearedwithblood,connectedwithtendons…askeletonwithoutfleshorblood,connectedwithtendons…bonesdetachedfromtheirtendons,scatteredinalldirections—hereahandbone,thereafootbone,hereashinbone,thereathighbone,hereahipbone,thereabackbone,herearib,thereachestbone,hereashoulderbone,thereaneckbone,hereajawbone,thereatooth,hereaskull…theboneswhitened,somewhatlikethecolorofshells…thebonespiledup,morethanayearold…thebonesdecomposedintoapowder:Heappliesittothisverybody,‘Thisbody,too:Suchisitsnature,suchisitsfuture,suchitsunavoidablefate.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforigination

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withregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

B . F EEL INGS

“Andhowdoesamonkremainfocusedonfeelingsin&ofthemselves?Thereisthecasewhereamonk,whenfeelingapainfulfeeling,discerns,‘Iamfeelingapainfulfeeling.’Whenfeelingapleasantfeeling,hediscerns,‘Iamfeelingapleasantfeeling.’Whenfeelinganeither-painful-nor-pleasantfeeling,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeeling.’

“Whenfeelingapainfulfeelingoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingoftheflesh.’Whenfeelingapainfulfeelingnotoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingnotoftheflesh.’Whenfeelingapleasantfeelingoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingoftheflesh.’Whenfeelingapleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingnotoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeelingoftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh.’10

“Inthiswayheremainsfocusedinternallyonfeelingsin&ofthemselves,orexternallyonfeelingsin&ofthemselves,orbothinternally&externallyonfeelingsin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtofeelings,onthephenomenonofpassingawaywithregardtofeelings,oronthephenomenonoforigination&passingawaywithregardtofeelings.Orhismindfulnessthat‘Therearefeelings’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonfeelingsin&ofthemselves.

C . M I ND

“Andhowdoesamonkremainfocusedonthemindin&ofitself?Thereisthecasewhereamonk,whenthemindhaspassion,discerns,‘Themindhaspassion.’Whenthemindiswithoutpassion,hediscerns,‘Themindiswithout

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passion.’Whenthemindhasaversion,hediscerns,‘Themindhasaversion.’Whenthemindiswithoutaversion,hediscerns,‘Themindiswithoutaversion.’Whenthemindhasdelusion,hediscerns,‘Themindhasdelusion.’Whenthemindiswithoutdelusion,hediscerns,‘Themindiswithoutdelusion.’11

“Whenthemindisconstricted,hediscerns,‘Themindisconstricted.’Whenthemindisscattered,hediscerns,‘Themindisscattered.’12Whenthemindisenlarged,13hediscerns,‘Themindisenlarged.’Whenthemindisnotenlarged,hediscernsthatthemindisnotenlarged.Whenthemindissurpassed,hediscerns,‘Themindissurpassed.’Whenthemindisunsurpassed,hediscerns,‘Themindisunsurpassed.’Whenthemindisconcentrated,hediscerns,‘Themindisconcentrated.’Whenthemindisnotconcentrated,hediscerns,‘Themindisnotconcentrated.’Whenthemindisreleased,14hediscerns,‘Themindisreleased.’Whenthemindisnotreleased,hediscerns,‘Themindisnotreleased.’

“Inthiswayheremainsfocusedinternallyonthemindin&ofitself,orexternallyonthemindin&ofitself,orbothinternally&externallyonthemindin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothemind,onthephenomenonofpassingawaywithregardtothemind,oronthephenomenonoforigination&passingawaywithregardtothemind.Orhismindfulnessthat‘Thereisamind’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthemindin&ofitself.

D . M EN TAL Q UAL I T I E S

“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselves?

[1]“Thereisthecasewhereamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances?Thereisthecasewhere,therebeingsensualdesirepresentwithin,amonkdiscerns,‘Thereissensualdesirepresentwithinme.’Or,therebeingnosensualdesirepresentwithin,hediscerns,‘Thereisnosensualdesirepresentwithinme.’Hediscernshowthereisthearisingofunarisensensualdesire.Andhediscernshowthereistheabandoningofsensualdesireonceithasarisen.15Andhediscernshowthereisnofurtherappearanceinthefuture

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ofsensualdesirethathasbeenabandoned.[Thesameformulaisrepeatedfortheremaininghindrances:illwill,sloth&drowsiness,restlessness&anxiety,anduncertainty.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances.

[2]“Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates?Thereisthecasewhereamonk[discerns]:‘Suchisform,suchitsorigination,suchitsdisappearance.Suchisfeeling…Suchisperception…Sucharefabrications…Suchisconsciousness,suchitsorigination,suchitsdisappearance.’16

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates.

[3]“Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia?Thereisthecasewherehediscernstheeye,hediscernsforms,hediscernsthefetterthatarisesdependentonboth.17Hediscernshowthereisthearisingofanunarisenfetter.

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Andhediscernshowthereistheabandoningofafetteronceithasarisen.Andhediscernshowthereisnofurtherappearanceinthefutureofafetterthathasbeenabandoned.[Thesameformulaisrepeatedfortheremainingsensemedia:ear,nose,tongue,body,&intellect.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia.

[4]“Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening?Thereisthecasewhere,therebeingmindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningispresentwithinme.’Or,therebeingnomindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningisnotpresentwithinme.’Hediscernshowthereisthearisingofunarisenmindfulnessasafactorforawakening.Andhediscernshowthereistheculminationofthedevelopmentofmindfulnessasafactorforawakeningonceithasarisen.18[Thesameformulaisrepeatedfortheremainingfactorsforawakening:analysisofqualities,persistence,rapture,calm,concentration,&equanimity.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedon

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mentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening.

[5]“Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths?Thereisthecasewherehediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.’19

[a]“Nowwhatisthenobletruthofstress?Birthisstressful,agingisstressful,deathisstressful;sorrow,lamentation,pain,distress,&despairarestressful;associationwiththeunbelovedisstressful;separationfromthelovedisstressful;notgettingwhatiswantedisstressful.Inshort,thefiveclinging-aggregatesarestressful.

“Andwhatisbirth?Whateverbirth,takingbirth,descent,coming-to-be,coming-forth,appearanceofaggregates,&acquisitionof[sense]spheresofthevariousbeingsinthisorthatgroupofbeings,thatiscalledbirth.

“Andwhatisaging?Whateveraging,decrepitude,brokenness,graying,wrinkling,declineoflife-force,weakeningofthefacultiesofthevariousbeingsinthisorthatgroupofbeings,thatiscalledaging.

“Andwhatisdeath?Whateverdeceasing,passingaway,breakingup,disappearance,dying,death,completionoftime,breakupoftheaggregates,castingoffofthebody,interruptioninthelifefacultyofthevariousbeingsinthisorthatgroupofbeings,thatiscalleddeath.

“Andwhatissorrow?Whateversorrow,sorrowing,sadness,inwardsorrow,inwardsadnessofanyonesufferingfrommisfortune,touchedbyapainfulthing,thatiscalledsorrow.

“Andwhatislamentation?Whatevercrying,grieving,lamenting,weeping,wailing,lamentationofanyonesufferingfrommisfortune,touchedbyapainfulthing,thatiscalledlamentation.

“Andwhatispain?Whateverisexperiencedasbodilypain,bodilydiscomfort,painordiscomfortbornofbodilycontact,thatiscalledpain.

“Andwhatisdistress?Whateverisexperiencedasmentalpain,mentaldiscomfort,painordiscomfortbornofmentalcontact,thatiscalleddistress.

“Andwhatisdespair?Whateverdespair,despondency,desperationofanyonesufferingfrommisfortune,touchedbyapainfulthing,thatiscalled

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despair.“Andwhatisthestressofassociationwiththeunbeloved?Thereisthecase

whereundesirable,unpleasing,unattractivesights,sounds,aromas,flavors,ortactilesensationsoccurtoone;oronehasconnection,contact,relationship,interactionwiththosewhowishoneill,whowishforone’sharm,whowishforone’sdiscomfort,whowishonenosecurityfromtheyoke.Thisiscalledthestressofassociationwiththeunbeloved.

“Andwhatisthestressofseparationfromtheloved?Thereisthecasewheredesirable,pleasing,attractivesights,sounds,aromas,flavors,ortactilesensationsdonotoccurtoone;oronehasnoconnection,nocontact,norelationship,nointeractionwiththosewhowishonewell,whowishforone’sbenefit,whowishforone’scomfort,whowishonesecurityfromtheyoke,norwithone’smother,father,brother,sister,friends,companions,orrelatives.Thisiscalledthestressofseparationfromtheloved.

“Andwhatisthestressofnotgettingwhatiswanted?Inbeingssubjecttobirth,thewisharises,‘O,maywenotbesubjecttobirth,andmaybirthnotcometous.’Butthisisnottobeachievedbywishing.Thisisthestressofnotgettingwhatiswanted.Inbeingssubjecttoaging…illness…death…sorrow,lamentation,pain,distress,&despair,thewisharises,‘O,maywenotbesubjecttoaging…illness…death…sorrow,lamentation,pain,distress,&despair,andmayaging…illness…death…sorrow,lamentation,pain,distress,&despairnotcometous.’Butthisisnottobeachievedbywishing.Thisisthestressofnotgettingwhatiswanted.

“Andwhatarethefiveclinging-aggregatesthat,inshort,arestressful?Theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,theconsciousnessclinging-aggregate:Thesearecalledthefiveclinging-aggregatesthat,inshort,arestressful.

“Thisiscalledthenobletruthofstress.[b]“Andwhatisthenobletruthoftheoriginationofstress?Thecraving

thatmakesforfurtherbecoming—accompaniedbypassion&delight,relishingnowhere&nowthere—i.e.,sensuality-craving,becoming-craving,andnon-becoming-craving.

“Andwheredoesthiscraving,whenarising,arise?Andwhere,whendwelling,doesitdwell?Whateverisendearing&alluringintermsoftheworld:thatiswherethiscraving,whenarising,arises.Thatiswhere,when

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dwelling,itdwells.“Andwhatisendearing&alluringintermsoftheworld?Theeyeis

endearing&alluringintermsoftheworld.Thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Theear….Thenose….Thetongue….Thebody….Theintellect….“Forms….Sounds….Aromas….Tastes….Tactilesensations….Ideas….“Eye-consciousness….Ear-consciousness….Nose-consciousness….Tongue-

consciousness….Body-consciousness….Intellect-consciousness….“Eye-contact….Ear-contact….Nose-contact….Tongue-contact….Body-

contact….Intellect-contact….“Feelingbornofeye-contact….Feelingbornofear-contact….Feelingbornof

nose-contact….Feelingbornoftongue-contact….Feelingbornofbody-contact….Feelingbornofintellect-contact….

“Perceptionofforms….Perceptionofsounds….Perceptionofaromas….Perceptionoftastes….Perceptionoftactilesensations….Perceptionofideas….

“Intentionforforms….Intentionforsounds….Intentionforaromas….Intentionfortastes….Intentionfortactilesensations….Intentionforideas….

“Cravingforforms….Cravingforsounds….Cravingforaromas….Cravingfortastes….Cravingfortactilesensations….Cravingforideas….

“Thoughtdirectedatforms….Thoughtdirectedatsounds….Thoughtdirectedataromas….Thoughtdirectedattastes….Thoughtdirectedattactilesensations….Thoughtdirectedatideas….

“Evaluationofforms….Evaluationofsounds….Evaluationofaromas….Evaluationoftastes….Evaluationoftactilesensations….Evaluationofideasisendearing&alluringintermsoftheworld.Thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Thisiscalledthenobletruthoftheoriginationofstress.[c]“Andwhatisthenobletruthofthecessationofstress?The

remainderlessfading&cessation,renunciation,relinquishment,release,&lettinggoofthatverycraving.

“Andwhere,whenbeingabandoned,isthiscravingabandoned?Andwhere,whenceasing,doesitcease?Whateverisendearing&alluringintermsoftheworld:thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.

“Andwhatisendearing&alluringintermsoftheworld?Theeyeis

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endearing&alluringintermsoftheworld.Thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.

“Theear….Thenose….Thetongue….Thebody….Theintellect….“Forms….Sounds….Aromas….Tastes….Tactilesensations….Ideas….“Eye-consciousness….Ear-consciousness….Nose-consciousness….Tongue-

consciousness….Body-consciousness….Intellect-consciousness….“Eye-contact….Ear-contact….Nose-contact….Tongue-contact….Body-

contact….Intellect-contact….“Feelingbornofeye-contact….Feelingbornofear-contact….Feelingbornof

nose-contact….Feelingbornoftongue-contact….Feelingbornofbody-contact….Feelingbornofintellect-contact….

“Perceptionofforms….Perceptionofsounds….Perceptionofaromas….Perceptionoftastes….Perceptionoftactilesensations….Perceptionofideas….

“Intentionforforms….Intentionforsounds….Intentionforaromas….Intentionfortastes….Intentionfortactilesensations….Intentionforideas….

“Cravingforforms….Cravingforsounds….Cravingforaromas….Cravingfortastes….Cravingfortactilesensations….Cravingforideas….

“Thoughtdirectedatforms….Thoughtdirectedatsounds….Thoughtdirectedataromas….Thoughtdirectedattastes….Thoughtdirectedattactilesensations….Thoughtdirectedatideas….

“Evaluationofforms….Evaluationofsounds….Evaluationofaromas….Evaluationoftastes….Evaluationoftactilesensations….Evaluationofideasisendearing&alluringintermsoftheworld.Thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.

“Thisiscalledthenobletruthofthecessationofstress.[d]“Andwhatisthenobletruthofthepathofpracticeleadingtothe

cessationofstress?Justthisverynobleeightfoldpath:rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration.

“Andwhatisrightview?Knowledgewithreferencetostress,knowledgewithreferencetotheoriginationofstress,knowledgewithreferencetothecessationofstress,knowledgewithreferencetothewayofpracticeleadingtothecessationofstress:Thisiscalledrightview.

Andwhatisrightresolve?Resolveforrenunciation,resolveforfreedomfromillwill,resolveforharmlessness:Thisiscalledrightresolve.

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“Andwhatisrightspeech?Abstainingfromlying,fromdivisivespeech,fromabusivespeech,&fromidlechatter:Thisiscalledrightspeech.

“Andwhatisrightaction?Abstainingfromtakinglife,fromstealing,&fromsexualmisconduct:Thisiscalledrightaction.

“Andwhatisrightlivelihood?Thereisthecasewhereadiscipleofthenobleones,havingabandoneddishonestlivelihood,keepshislifegoingwithrightlivelihood.Thisiscalledrightlivelihood.

“Andwhatisrighteffort?Thereisthecasewhereamonkgeneratesdesire,endeavors,arousespersistence,upholds&exertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthemaintenance,non-confusion,increase,plenitude,development,&culminationofskillfulqualitiesthathavearisen.Thisiscalledrighteffort.

“Andwhatisrightmindfulness?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledrightmindfulness.

“Andwhatisrightconcentration?Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Withthefadingofraptureheremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Thisiscalledrightconcentration.

“Thisiscalledthenobletruthofthepathofpracticeleadingtothecessationofstress.

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orboth

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internally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths.

E . C ONCLUS ION

“Now,ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsevenyears,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere&now,or—iftherebeanyremnantofclinging-sustenance—non-return.

“Letalonesevenyears.Ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsixyears…five…four…three…twoyears…oneyear…sevenmonths…sixmonths…five…four…three…twomonths…onemonth…halfamonth,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere&now,or—iftherebeanyremnantofclinging-sustenance—non-return.

“Letalonehalfamonth.Ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsevendays,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere&now,or—iftherebeanyremnantofclinging-sustenance—non-return.

“‘Thisisthedirectpathforthepurificationofbeings,fortheovercomingofsorrow&lamentation,forthedisappearanceofpain&distress,fortheattainmentoftherightmethod,&fortherealizationofunbinding—inotherwords,thefourestablishingsofmindfulness.’Thuswasitsaid,andinreferencetothiswasitsaid.”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.

NOTES

1.Ekāyana-magga.Fordecades,thistermwastranslatedas“theonlyway,”butmorerecently—beginningwithVen.Ñāṇamoli—translatorshavenotedthatthephraseekāyanamaggaappearsinaseriesofsimilesinMN12whereitrevealsits

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idiomaticsense.Ineachofthesimiles,theBuddhadescribeshisknowledgeofthe

destinationofanindividualonaparticularpathofpractice.Heseesthatthewaytheindividualconductshimselfwillleadinevitablytoaparticulardestination.Hethencompareshisknowledgetothatofapersonseeinganindividualfollowinganekāyanamaggatoaparticulardestinationandknowingthattheindividualwillhavetoendupthereforsure.Forthesimilestowork,ekāyanamaggarequiresthesense,

notofanonlyway,butofawaythatgoestoonlyonedestination.Inotherwords,anekāyanamaggaisapaththatdoesn’tfork—onethat,aslongasyoufollowit,takesyoutoasingle,inevitablegoal.

OfthesimilesinMN12,onedealswithanekāyanamaggatounbinding—which,ofcourse,wouldapplytothepracticeofrightmindfulness:

“Supposethattherewerealotuspondwithpristinewater,pleasingwater,coolwater,pellucidwater;withrestfulbanks,refreshing;andnotfarfromitwasadenseforestgrove.Aman—scorchedwithheat,overcomebyheat,exhausted,trembling,&thirsty—wouldcomealongapathgoingonewayonly[ekāyanamagga]directedtothatlotuspond.Amanwithgoodeyes,on

seeinghim,wouldsay,‘Thewaythisindividualhaspracticed,thewayheconductshimself,andthepathhehasenteredaresuchthathewillcometothatlotuspond.’Thenatalatertimehewouldseehim—havingplungedintothelotuspond,havingbathed&drunk&relievedallhisdisturbance,exhaustion,&fever,andhavingcomebackout—sittingorlyingdownintheforestgrove,experiencingfeelingsthatareexclusivelypleasant.

“Inthesameway,Sāriputta,thereisthecasewhere—havingthusencompassedawarenesswithawareness—Iknowofacertainindividual:‘Thewaythisindividualhaspracticed,thewayheconductshimself,andthepathhehasenteredaresuchthathewill,throughtheendingoftheeffluents,enter&remainintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere-&-now.’ThenatalatertimeIseehim,throughtheendingoftheeffluents—havingentered&remainingintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere-&-now—experiencingfeelingsthatareexclusivelypleasant.”—MN12

2.Ven.MahāKassapa:“Andhowisoneardent?Thereisthecasewhereamonk,(thinking,)‘Unarisenevil,unskillfulqualitiesarisinginmewouldleadtowhatisunbeneficial,’arousesardency.(Thinking,)‘Arisenevil,unskillfulqualitiesnotbeingabandonedinme…’…‘Unarisenskillfulqualitiesnotarisinginme…’…‘Arisen

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skillfulqualitiesceasinginmewouldleadtowhatisunbeneficial,’hearousesardency.Thisishowoneisardent.”—SN16:2

3.“Andhowisamonkalert?Thereisthecasewherefeelingsareknowntothemonkastheyarise,knownastheybecomeestablished,knownastheysubside.Thoughtsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Perceptionsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Thisishowamonkisalert.”—SN47:35

“Andhowisamonkalert?Whengoingforward&returning,hemakeshimselfalert;whenlookingtoward&lookingaway…whenbending&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe,&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselfalert.Thisishowamonkisalert.”—SN36:7

4.“Andwhichisthefacultyofmindfulness?Thereisthecasewhereadiscipleofthenobleonesismindful,isendowedwithexcellentproficiencyinmindfulness,remembering&recollectingwhatwasdoneandsaidalongtimeago.Heremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&havingsati—subduinggreed&distresswithreferencetotheworld.Thisiscalledthefacultyofsati.”—SN48:10

5.Thediscoursesdefine“world”intwoways,bothofwhicharerelevanthere:

ThenacertainmonkwenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne:“‘Theworld,theworld[loka],’itissaid.Inwhatrespectdoestheword‘world’apply?

“Insofarasitdisintegrates[lujjati],monk,itiscalledthe‘world.’Nowwhatdisintegrates?Theeyedisintegrates.Formsdisintegrate.Consciousnessattheeyedisintegrates.Contactattheeyedisintegrates.Andwhateverthereisthatarisesindependenceoncontactattheeye—experiencedaspleasure,painorneither-pleasure-nor-pain—thattoodisintegrates.

“Theeardisintegrates.Soundsdisintegrate…“Thenosedisintegrates.Aromasdisintegrate…“Thetonguedisintegrates.Tastesdisintegrate…“Thebodydisintegrates.Tactilesensationsdisintegrate…“Theintellectdisintegrates.Ideasdisintegrate.Consciousnessatthe

intellectdisintegrates.Contactattheintellectdisintegrates.Andwhatever

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thereisthatarisesindependenceoncontactattheintellect—experiencedaspleasure,painorneither-pleasure-nor-pain—thattoodisintegrates.

“Insofarasitdisintegrates,itiscalledthe‘world.’”—SN35:82

“Thesefivestringsofsensualityare,inthedisciplineofthenobleones,calledtheworld.Whichfive?Formscognizableviatheeye—agreeable,pleasing,charming,endearing,fosteringdesire,enticing;soundscognizableviatheear…aromascognizableviathenose…flavorscognizableviathetongue…tactilesensationscognizableviathebody—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.Thesearethefivestringsofsensualitythat,inthedisciplineofthenobleones,arecalledtheworld.”—AN9:38

6.Tothefore(parimukhaṁ):TheAbhidhammatakesanetymologicalapproachto

thisterm,definingitasaround(pari-)themouth(mukhaṁ).IntheVinaya,however,

itisusedinacontext(Cv.V.27.4)whereitundoubtedlymeansthefrontofthechest.Thereisalsothepossibilitythatthetermcouldbeusedidiomaticallyas“tothefront,”whichishowIhavetranslatedithere.

7.Thecommentariesinsistthat“body”heremeansthebreath,butthisisunlikelyinthiscontext,forthenextstep—withoutfurtherexplanation—referstothebreathas“bodilyfabrication.”IftheBuddhawereusingtwodifferenttermstorefertothebreathinsuchcloseproximity,hewouldhavebeencarefultosignalthathewasredefininghisterms(ashedoesbelow,whenexplainingthatthefirstfourstepsinbreathmeditationcorrespondtothepracticeoffocusingonthebodyinandofitselfasaframeofreference).Thestepofbreathinginandoutsensitivetotheentirebodyrelatestothemanysimilesinthesuttasdepictingjhānaasastateofwhole-bodyawareness(seeDN2).

8.“In-&-outbreathsarebodily;thesearethingstiedupwiththebody.That’swhyin-&-outbreathsarebodilyfabrications.”—MN44.

9.SeeMN28andMN140.10.SN36:31definespleasurenotofthefleshasthepleasureexperiencedinthe

firstthreejhānas.Similarly,theneither-painful-nor-pleasantfeelingnotofthefleshisequivalenttothefeelingofequanimitynotofthefleshexperiencedinthefourthjhāna(SN48:38).Feelingsofthissortdon’tsimplycomeontheirown.They’reaproductoffabrication.Theyhavetobeinduced.Andasthestandardsimilesforthepracticeofjhānashow,thefeelingsofpleasurenotofthefleshexperiencedinthefirstthreejhānasaren’tsimplyinduced;they’respreadandsuffuseduntiltheypermeateandfilltheentirebody.

“Painfulfeelingnotoftheflesh”isnowheredefinedintheCanon,butwecan

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derivefromthediscoursestwopossiblewaysofunderstandingit.Ontheonehand,it

couldbethesenseofmentaldispleasureexperiencedwhileengaginginthecontemplationoftheunattractivenessofthebodyortheperceptionofdeath,whicharepainfulwaystoawakening(AN4:163).Ontheotherhand,apassagefromMN44suggeststhatapainfulfeelingnotofthefleshwouldbethedistressthataccompaniesthisthought:“OwhenwillIenter&remaininthedimensionthatthenobleonesnowenter&remainin?”Inotherwords,it’sthefeelingofdistressyouexperiencewhencontemplatinghowmuchyouwanttoattainthegoalandyouhaven’tyetattainedit.AnotherexampleofthissortofdistresswouldbethereflectiongiveninMN28:“Itisalossforme,notagain;ill-gottenforme,notwell-gotten,thatwhenIrecollecttheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablishedwithinme.”

AsMN137shows,painfulfeelingsofthissortarenottobeavoided.Instead,theyaretobecultivatedasanantidotetopainfulfeelingsofthefleshinordertoprovideanimpetustopracticeuntilonarrivesatfeelingsofpleasureandequanimitynotoftheflesh.

11.“Andwhataretheeffluentstobeabandonedbydestroying?Thereisthecasewhereamonk,reflectingappropriately,doesn’tacquiescetoanarisenthoughtofsensuality.Heabandonsit,dispelsit,wipesitoutofexistence.

“Reflectingappropriately,hedoesn’tacquiescetoanarisenthoughtofillwill.Heabandonsit,dispelsit,&wipesitoutofexistence.

“Reflectingappropriately,hedoesn’tacquiescetoanarisenthoughtofharmfulness.Heabandonsit,dispelsit,wipesitoutofexistence.

“Reflectingappropriately,hedoesn’tacquiescetoanyarisenevil,unskillfulqualities.Heabandonsthem,dispelsthem,wipesthemoutofexistence.Theeffluents,vexation,orfeverthatwouldariseifhewerenottodispelthesethingsdonotariseforhimwhenhedispelsthem.Thesearecalledtheeffluentstobeabandonedbydispelling.”—MN2

“Andhowisamonkskilledinreadinghisownmind?Imagineayoungwoman—orman—fondofadornment,examiningtheimageofherownfaceinabright,cleanmirrororbowlofclearwater:Ifshesawanydirtorblemishthere,shewouldtrytoremoveit.Ifshesawnodirtorblemishthere,shewouldbepleased,herresolvesfulfilled:‘HowfortunateIam!HowcleanIam!’Inthesameway,amonk’sself-examinationisveryproductiveintermsofskillfulqualities[ifheconductsitinthisway]:‘DoIusuallyremaincovetousornot?Withthoughtsofillwillornot?Overcomebysloth&drowsinessornot?Restlessornot?Uncertainorgonebeyonduncertainty?Angryornot?Withsoiledthoughtsorunsoiledthoughts?Withmy

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bodyarousedorunaroused?Lazyorwithpersistencearoused?Unconcentratedorconcentrated?’

“If,onexamination,amonkknows,‘Iusuallyremaincovetous,withthoughtsofillwill,overcomebysloth&drowsiness,restless,uncertain,angry,withsoiledthoughts,withmybodyaroused,lazy,orunconcentrated,’thenheshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.Justaswhenapersonwhoseturbanorheadwasonfirewouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnesstoputoutthefireonhisturbanorhead;inthesameway,themonkshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.

“Butif,onexamination,amonkknows,‘Iusuallyremainuncovetous,withoutthoughtsofillwill,freeofsloth&drowsiness,notrestless,gonebeyonduncertainty,notangry,withunsoiledthoughts,withmybodyunaroused,withpersistencearoused,&concentrated,’thenhisdutyistomakeaneffortinestablishing[‘tuning’]thoseverysameskillfulqualitiestoahigherdegreefortheendingoftheeffluents.”—AN10:51

12.“Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&thefabricationsofexertion,thinking,‘Thisdesireofminewillbeneitheroverlysluggishnoroverlyactive,neitherinwardlyconstrictednoroutwardlyscattered.’…

“Andhowisdesireoverlysluggish?Whateverdesireisaccompaniedbylaziness,conjoinedwithlaziness:Thisiscalledoverlysluggishdesire.

“Andhowisdesireoverlyactive?Whateverdesireisaccompaniedbyrestlessness,conjoinedwithrestlessness:Thisiscalledoverlyactivedesire.

“Andhowisdesireinwardlyconstricted?Whateverdesireisaccompaniedbysloth&drowsiness,conjoinedwithsloth&drowsiness:Thisiscalledinwardlyconstricteddesire.

“Andhowisdesireoutwardlyscattered?Whateverdesireisstirredupbythefivestrandsofsensuality,outwardlydispersed&dissipated,thisiscalledoutwardlyscattereddesire.

“[Similarlywiththeotherbasesofpower:concentrationfoundedonpersistence,onintent,anddiscrimination.]”—SN51:20

13.Mahaggataṁ.Thistermisused,togetherwith“immeasurable/unlimited,”inthestandarddescriptionoftheawarenessgeneratedinthepracticeofthebrahmavihāras(SN42:8).AccordingtoVen.AnuruddhainMN127,however,an

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enlargedmindisnotimmeasurable.Itsrangeofawarenessislargerthanthebodybutstillmeasurable,rangingindistancefromtheshadeofatreetotheearthboundedbytheocean.

14.Onthevariouslevelsofrelease,seeMN43andAN9:43–45.15.“Now,whatislackoffoodforthearisingofunarisensensualdesire,orforthe

growth&increaseofsensualdesireonceithasarisen?Thereisthethemeofunattractiveness.Tofosterappropriateattentiontoit:Thisislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen?Thereisthereleaseofthemind[throughgoodwill,compassion,empatheticjoy,orequanimity].Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen?Thereisstillnessofawareness.Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen?Therearementalqualitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen.”—SN46:51

16.“Developconcentration,monks.Aconcentratedmonkdiscernsthingsastheyhavecometobe.Andwhatdoeshediscernasithascometobe?

“Theorigination&disappearanceofform…offeeling…ofperception…offabrications…ofconsciousness.

“Andwhatistheoriginationofform…offeeling…ofperception…offabrications…ofconsciousness?Thereisthecasewhereonerelishes,welcomes,&remainsfastened.Towhat?Onerelishesform,welcomesit,&remainsfastenedtoit.

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Whileoneisrelishingform,welcomingit,&remainingfastenedtoit,delightarises.Anydelightinformisclinging.Withthatclingingasaconditionthereisbecoming.Withbecomingasaconditionthereisbirth.Withbirthasaconditionthenaging-&-death,sorrow,lamentation,pain,distress,&despairallcomeintoplay.Thusistheoriginationofthisentiremassofsuffering&stress.[Similarlywithfeeling,perception,fabrications,&consciousness.]

“Andwhatisthedisappearanceofform…offeeling…ofperception…offabrications…ofconsciousness?Thereisthecasewhereonedoesnotrelish,welcomeorremainfastened.Towhat?Onedoesnotrelishform,welcomeit,orremainfastenedtoit.Whileoneisnotrelishingform,welcomingit,orremainingfastenedtoit,one’sdelightinformceases.Fromthecessationofthatdelight,clingingceases.Fromthecessationofclinging,becomingceases.Fromthecessationofbecoming,birthceases.Fromthecessationofbirth,thenaging-&-death,sorrow,lamentation,pain,distress,&despairallcease.Thusisthecessationofthisentiremassofsuffering&stress.[Similarlywithfeeling,perception,fabrications,&consciousness.]”—SN22:5

17.Ven.Sāriputta:“Supposethatablackoxandawhiteoxwerejoinedwithasinglecollaroryoke.Ifsomeoneweretosay,‘Theblackoxisthefetterofthewhiteox,thewhiteoxisthefetteroftheblack’—speakingthisway,wouldhebespeakingrightly?”

Ven.MahāKoṭṭhita:“No,myfriend.Theblackoxisnotthefetterofthewhiteox,noristhewhiteoxthefetteroftheblack.Thesinglecollaroryokebywhichtheyarejoined:Thatisthefetterthere.”

Ven.Sāriputta:“Inthesameway,theeyeisnotthefetterofforms,norareformsthefetteroftheeye.Whateverdesire-passionarisesindependenceonthetwoofthem:Thatisthefetterthere.Theearisnotthefetterofsounds.…Thenoseisnotthefetterofaromas.…Thetongueisnotthefetterofflavors.…Thebodyisnotthefetteroftactilesensations.…Theintellectisnotthefetterofideas,norareideasthefetteroftheintellect.Whateverdesire-passionarisesindependenceonthetwoofthem:Thatisthefetterthere.”—SN35:191

18.“Now,whatisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulness…onceithasarisen?Therearequalitiesthatactasafootholdformindfulnessasafactorforawakening.[AccordingtoSN47:16,thesearewell-purifiedvirtue&viewsmadestraight;accordingtoMN118,theywouldincludethequalitiesfosteredbythesixteenstepsofbreathmeditation.]Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulness…onceithasarisen.

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“Andwhatisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen?Therearequalitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen?Therearementalqualitiesthatactasafootholdforraptureasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen?Thereisphysicalcalm&thereismentalcalm.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen?Therearethemesforcalm,themesfornon-distraction[thesearethefourestablishingsofmindfulness].Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen.

“Andwhatisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen?Therearementalqualitiesthatactasafootholdforequanimityasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen.”—SN46:51

19.“‘Thisnobletruthofstressistobecomprehended’…‘Thisnobletruthoftheoriginationofstressistobeabandoned’…‘Thisnobletruthofthecessationofstressistoberealized’…‘Thisnobletruthofthewayofpracticeleadingtothecessationof

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stressistobedeveloped.’”—SN56:11

Seealso:MN117;MN118;MN119;MN125;SN47:8;SN47:20;SN47:40;AN4:245;AN7:63;AN8:70

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TheWheel-turningEmperor(Excerpt)

CakkavattiSutta(DN26)

INTRODUCT ION

Thebodyofthissuttaconsistsofanarrativeillustratingthepowerofskillfulaction.Thenarrativestatesthat,inthepast,unskillfulbehaviorwasunknownamongthehumanrace.Asaresult,peoplelivedforanimmenselylongtime—80,000years—endowedwithgreatbeauty,wealth,pleasure,andstrength.Overthecourseoftime,though,theybeganbehavinginvariousunskillfulways.Thiscausedthehumanlifespangraduallytoshorten,tothepointwhereitnowstandsat100years,withhumanbeauty,wealth,pleasure,andstrengthdecreasingproportionately.Inthefuture,asmoralitycontinuestodegenerate,humanlifewillcontinuetoshortentothepointwerethenormallifespanistenyears,withpeoplereachingsexualmaturityatfive.“Amongthosehumanbeings,thetencoursesofaction(seeAN10:176)willhaveentirelydisappeared.…Theword‘skillful‘willnotexist,sofromwherewilltherebeanyonewhodoeswhatisskillful?Thosewholackthehonorablequalitiesofmotherhood,fatherhood,contemplative-hood,&brahman-hoodwillbetheoneswhoreceivehomage.…Fiercehatredwillarise,fiercemalevolence,fiercerage,&murderousthoughts:motherforchild,childformother,fatherforchild,childforfather,brotherforsister,sisterforbrother.”

Ultimately,conditionswilldeterioratetothepointofa“sword-interval,”inwhichswordsappearinthehandsofallhumanbeings,andtheyhuntoneanotherlikegame.Afewpeople,however,willtakeshelterinthewildernesstoescapethecarnage,andwhentheslaughterisover,theywillcomeoutofhidingandresolvetotakeupalifeofskillfulandvirtuousactionagain.Withtherecoveryofvirtue,thehumanlifespanwillgraduallyincreaseagainuntilitreaches80,000years,withpeopleattainingsexualmaturityat500.Onlythreediseaseswillbeknownatthattime:desire,lackoffood,andoldage.AnotherBuddha—Metteyya(Maitreya)—willgainawakening,hismonasticSaṅghanumberinginthethousands.Thegreatestkingofthetime,Saṅkha,willgoforthintohomelessness

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andattainarahantshipunderMetteyya’sguidance.Thestory,afterchroniclingtheupsanddownsofhumanwealth,lifespan,etc.,

concludeswiththefollowinglessononkammaandskillfulaction.

* * *

…“Monks,livewithyourselfasyourisland,yourselfasyourrefuge,withnothingelseasyourrefuge.LivewiththeDhammaasyourisland,theDhammaasyourrefuge,withnothingelseasyourrefuge.1Andhowdoesamonklivewithhimselfashisisland,himselfashisrefuge,withnothingelseashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnothingelseashisrefuge?Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…mindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisishowamonkliveswithhimselfashisisland,himselfashisrefuge,withnothingelseashisrefuge;withtheDhammaashisisland,theDhammaashisrefuge,withnothingelseashisrefuge.

“Wander,monks,inyourproperrange,yourownancestralterritory.Whenyouwanderinyourproperrange,yourownancestralterritory,youwillgrowinlonglife,beauty,pleasure,wealth,&strength.

“Andwhatconstitutesamonk’slonglife?2Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedonpersistence.…foundedonintent.…Hedevelopsthebaseofpowerendowedwithconcentrationfoundedondiscrimination&thefabricationsofexertion.Fromthedevelopment&pursuitofthesefourbasesofpower,hecanstay(alive)foraneon,ifhewants,orfortheremainderofaneon.3Thisconstitutesamonk’slonglife.

“Andwhatconstitutesamonk’sbeauty?Thereisthecasewhereamonkisvirtuous.HedwellsrestrainedinaccordancewiththePāṭimokkha,consummateinhisbehavior&sphereofactivity.Hetrainshimself,havingundertakenthetrainingrules,seeingdangerintheslightestfaults.Thisconstitutesamonk’sbeauty.

“Andwhatconstitutesamonk’spleasure?Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompanied

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bydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Withthefadingofraptureheremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Thisconstitutesamonk’spleasure.

“Andwhatconstitutesamonk’swealth?Thereisthecasewhereamonkkeepspervadingthefirstdirection[theeast]—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithgoodwill.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingworldwithanawarenessimbuedwithgoodwill:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Hekeepspervadingthefirstdirection—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithcompassion.…imbuedwithempatheticjoy.…

“Hekeepspervadingthefirstdirection—aswellastheseconddirection,thethird,&thefourth—withanawarenessimbuedwithequanimity.Thushekeepspervadingabove,below,&allaround,everywhere&ineveryrespecttheall-encompassingworldwithanawarenessimbuedwithequanimity:abundant,expansive,immeasurable,freefromhostility,freefromillwill.

“Thisconstitutesamonk’swealth.“Andwhatconstitutesamonk’sstrength?Thereisthecasewhereamonk,

throughtheendingofthementalfermentations,enters&remainsinthefermentation-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere&now.Thisconstitutesamonk’sstrength.

“Monks,Idon’tenvisionanyothersinglestrengthsohardtoovercomeasthis:thestrengthofMāra.4Andtheadoptingofskillfulqualitiesiswhatcausesthismerittoincrease.”5

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedintheBlessedOne’swords.

NOTES

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1.Thiscanalsobetranslatedas:“Livewithmentalqualities(dhammas)asyourisland,mentalqualitiesasyourrefuge,withnothingelseasyourrefuge.“

2.Literally,“whatisinamonk’slonglife?”Thisappearstobeanidiomaticusageofthelocativecase.Thecommentaryinterpretsthisidiomasmeaning,whatcausesa

monk’slonglife,beauty,etc.Fromthisreading,itexplains,forexample,thatamonkattractswealthifhedevelopsthefoursublimeattitudes.Whilethisistrue,itseemstocheapenthemessageofthispassage.Foradiscussionofthefourbasesofpowerlistedhere,seeSN51:15andSN51:20.

3.SeeDN16,notes24and25.4.Thislastpassageisrelatedtotheopeningpassageofthesutta,inwhichthe

Buddhasays,“Wander,monks,inyourproperrange,yourownancestralterritory.Whenonewandersinhisproperrange,hisownancestralterritory,Māragainsnoopening,Māragainsnofoothold.Anditisbecauseofadoptingskillfulqualitiesthatthismeritincreases.”SeealsoSN47:6–7.

5.Thisistherefrainrepeatedwitheachstageintheaccountofhowhumanlifewillimproveintheaftermathofthesword-interval.Here,“merit”seemstohavethemeaningithasinIti22:“Don’tbeafraidofactsofmerit.Thisisanotherwayofsayingwhatisblissful,desirable,pleasing,endearing,charming—i.e.,actsofmerit.”

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Glossary

PAL I -ENGL I SH

Abhidhamma:(1)InthediscoursesofthePaliCanon,thistermsimplymeans“higherDhamma,”andasystematicattempttodefinetheBuddha’steachingsandunderstandtheirinterrelationships.(2)Alatercollectionoftreatisescollatinglistsofcategoriesdrawnfromtheteachingsinthediscourses,addedtotheCanonseveralcenturiesaftertheBuddha’slife.

Arahant:A“worthyone”or“pureone;”apersonwhosemindisfreeofdefilementandthusisnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisnobledisciples.

Āsava:Effluent;fermentation.Fourqualities—sensuality,views,becoming,andignorance—that“flowout”ofthemindandcreatethefloodoftheroundofdeathandrebirth.

Asura:Amemberofaraceofbeingswho,liketheTitansinGreekmythology,battledthedevasforsovereigntyinheavenandlost.

Bodhisatta:“Abeing(striving)forawakening;”thetermusedtodescribetheBuddhabeforeheactuallybecameBuddha,fromhisfirstaspirationtoBuddhahooduntilthetimeofhisfullawakening.Sanskritform:Bodhisattva.

Brahman:Incommonusage,abrahmanisamemberofthepriestlycaste,whichclaimedtobethehighestcasteinIndia,basedonbirth.InaspecificallyBuddhistusage,“brahman”canalsomeananarahant,conveyingthepointthatexcellenceisbased,notonbirthorrace,butonthequalitiesattainedinthemind.

Brahmā:Aninhabitantoftheheavenlyrealmsofformorformlessness.

Deva:Literally,“shiningone.”Aninhabitantoftheterrestrialorheavenlyrealmshigherthanthehuman.

Dhamma:(1)Event;action;(2)aphenomenoninandofitself;(3)mentalquality;(4)doctrine,teaching;(5)nibbāna(althoughtherearepassages

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describingnibbānaastheabandoningofalldhammas).Sanskritform:Dharma.

Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Thistermisderivedfromtheverbjhāyati,whichmeanstoburnwithasteady,stillflame.

Kamma:Intentionalact.Sanskritform:Karma.

Māra:Thepersonificationoftemptationandallforces,withinandwithout,thatcreateobstaclestoreleasefromsaṁsāra.

Nāga:Amagicalserpent,technicallyclassedasacommonanimal,butpossessingmanyofthepowersofadeva,includingtheabilitytotakeonhumanshape.Sometimesthistermisusedmetaphorically,inthesenseof“GreatOne,”toindicateanarahant.

Nibbāna:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.“Totalnibbāna”insomecontextsdenotestheexperienceofawakening;inothers,thefinalpassingawayofanarahant.Sanskritform:Nirvāṇa.

Nigaṇṭha:Literally,onewithoutties.AnasceticintheJainreligion.

Paṭicca-samuppāda:Dependentco-arising;dependentorigination.Amapshowingthewayignoranceandcravinginteractwiththeaggregates(khandha)andsensemedia(āyatana)tobringaboutstressandsuffering.Astheinteractionsarecomplex,thereareseveraldifferentversionsofpaṭiccasamuppādagiveninthesuttas.Inthemostcommonone,themapstartswithignorance.Inanothercommonone(givenhereinDN15),themapstartswiththeinterrelationbetweenname(nāma)andform(rūpa)ontheonehand,andsensoryconsciousnessontheother.

Pāṭimokkha:Basiccodeofmonasticdiscipline,composedof227rulesformonksand311fornuns.

Pavāraṇā:Invitation;amonasticceremonymarkingtheendoftherainsretreatonthefullmooninOctober.Duringtheceremony,eachmonkinviteshisfellowmonkstoaccusehimofanyoffensestheymayhavesuspectedhimofhavingcommitted.

Samaṇa:Contemplative.Literally,apersonwhoabandonstheconventional

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obligationsofsociallifeinordertofindawayoflifemore“intune”(sama)withthewaysofnature.

Saṁsāra:Transmigration;theprocessofwanderingthroughrepeatedstatesofbecoming,withtheirattendantdeathandrebirth.

Saṁvega:Asenseofdismayoverthemeaninglessnessandfutilityoflifeasitisordinarilylived,combinedwithastrongsenseofurgencyinlookingforawayout.

Saṅgha:Ontheconventional(sammati)level,thistermdenotesthecommunitiesofBuddhistmonksandnuns.Ontheideal(ariya)level,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleaststream-entry.

Tādin:“Such,”anadjectivetodescribeonewhohasattainedthegoal.Itindicatesthattheperson’sstateisindefinablebutnotsubjecttochangeorinfluencesofanysort.

Tathāgata:Literally,“onewhohasbecomeauthentic(tatha-āgata)oristrulygone(tathā-gata)”:anepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

Uposatha:Observanceday,coincidingwiththefullmoon,newmoon,andhalfmoons.LayBuddhistsoftenobservetheeightpreceptsonthisday.MonksrecitethePāṭimokkhaonthefullmoonandnewmoonuposathas.

Vinaya:Themonasticdiscipline,whoserulesandtraditionscomprisesixvolumesinprintedtext.

Yakkha:Spirit;alowerlevelofdeva—sometimesfriendlytohumanbeings,sometimesnot—oftendwellingintreesorotherwildplaces.

ENGL I SH -PAL I

AlthoughIhavetriedtobeasconsistentaspossibleinrenderingPalitermsintoEnglish,thereareafewcaseswhereasingleEnglishtermwillnotdojusticetoallthemeaningsofaPaliterm.AlthoughtheruleofoneEnglishequivalentperonePaliwordmakesforconsistency,anytrulybilingualpersonwillknowthatsucharulecancreateludicrousdistortionsintranslation.Thus,whileIhavegenerallytriedtoavoidusingoneEnglishtermtotranslatetwo

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differentPaliterms,therearecaseswhereIhavefounditnecessarytorendersinglePalitermswithtwoormoreEnglishterms,dependingoncontext.Cittainsomecasesisrenderedasmind,inothersasheart,andinstillothersasintent.Similarly,lokaisrenderedeitherascosmosorworld,manasasintellectorheart,āyatanaasmediumordimension,upādānaasclingingorsustenance,anddhammaasphenomenon,quality,orprinciple.Ifyouseethewordheartinaprosepassage,itistranslatingcitta;ifinapassageofpoetry,itistranslatingmanas.

Also,forsomeofthePalitermsplayingacentralroleintheteaching,Ihavechosenequivalentsthatdonotfollowgeneralusage.InthefollowinglistIhavemarkedtheseequivalentswithasterisks.Explanationsforthesechoicesareprovidedattheendofthelist.

acquisition—upadhi

aggregate—khandha

alertness—sampajañña

appropriateattention—yonisomanasikāra

awakening—bodhi

awareness—cetas

awareness-release—cetovimutti

becoming—bhava

clearknowing—vijjā

clinging*—upādāna

compunction—ottappa

contemplative—samaṇa

conviction—saddhā

cosmos—loka

craving—taṇhā

dependentco-arising—paṭiccasamuppāda

desire—chanda

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dimension—āyatana

directedthought—vitakka

discern—pajānāti

discernment—paññā

discernment-release—paññāvimutti

discrimination—vimaṁsā

disenchantment—nibbidā

dispassion—virāga

effluent*—āsava

emptiness—suññatā

enlightenedone*—dhīra

establishingofmindfulness—satipaṭṭhāna

evaluation—vicāra

fabricated—saṅkhata

fabrication—saṅkhāra

fetter—saṅyojana

gnosis—aññā

goodwill—mettā

habit—sīla

heart—manas;citta

identity—sakkāya

inconstant*—anicca

insight—vipassanā

intellect—manas

intent—citta

intention—cetanā

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medium—āyatana

mind—citta

not-self—anattā

objectification*—papañca

obsession*—anusaya

origination—samudaya

perception—saññā

persistence—viriya

phenomenon—dhamma

precept—sīla

property—dhātu

quality—dhamma

release—vimutti

resolve—saṅkappa

self-awakening—sambodhi

self-identification—sakkāya

sensuality—kāma

shame—hiri

skillful—kusala

stream-entry—sotāpatti

stress*—dukkha

sustenance*—upādāna

theme—nimitta

tranquility—samatha

transcendent—lokuttara

unbinding*—nibbāna

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unfabricated—asaṅkhata

virtue—sīla

world—loka

Acquisition:Upadhiliterallymeans“belongings,”“baggage,”“paraphernalia.”Inthesuttas,itmeansthementalbaggagethatthemindcarriesaround.TheCūḷaniddesa,alatecanonicalwork,liststentypesofupadhi:craving,views,defilement,action,misconduct,nutriment(physicalandmental),irritation,thefourphysicalpropertiessustainedinthebody(earth,water,wind,andfire),thesixexternalsensemedia,andthesixformsofcorrespondingsensoryconsciousness.ThestatewithoutupadhioracquisitionsisUnbinding.

Aggregate:Anyofthefivetypesofphenomenathatserveasobjectsofclingingandasbasesforasenseofself:form,feeling,perception,mentalfabrications,andconsciousness.

Becoming:Theprocessesofgivingrise,withinthemind,tostatesofbeingthatallowforphysicalormentalbirthonanyofthreelevels:thelevelofsensuality,thelevelofform,andthelevelofformlessness.

Clinging/sustenance:ThePalitermupādāna,whichisusedbothonthephysicalandpsychologicallevels,carriesadoublemeaningonbothlevels.Onthephysicallevel,itdenotesboththefuelofafireandtothefire’sactofclingingtoitsfuel.Onthepsychologicallevel,itdenotesboththesustenanceforbecomingthatthemindclingsto,andtotheactofclingingtoitssustenance.Tocapturethesedoublemeanings,Ihavesometimesrenderedupādānaasclinging,sometimesassustenance,andsometimesasboth.

Enlightenedone:ThroughoutthesesuttasIhaverenderedbuddhaas“Awakened,”anddhīraas“enlightened.”AsJanGondapointsoutinhisbook,TheVisionoftheVedicPoets,theworddhīrawasusedinVedicandBuddhistpoetrytomeanapersonwhohastheheightenedpowersofmentalvisionneededtoperceivethe“light”oftheunderlyingprinciplesofthecosmos,togetherwiththeexpertisetoimplementthoseprinciplesintheaffairsoflifeandtorevealthemtoothers.ApersonenlightenedinthissensemayalsobeawakenedintheformalBuddhistsense,butisnotnecessarilyso.

Fabrication:Saṅkhāraliterallymeans“puttingtogether,”andcarries

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connotationsofjerry-riggedartificiality.Itisappliedtophysicalandtomentalprocesses,aswellastotheproductsofthoseprocesses.VariousEnglishwordshavebeensuggestedasrenderingsforsaṅkhāra,suchas“formation,”“determination,”“force,”and“constructiveactivity.”However,“fabrication,”inbothofitssenses,astheprocessoffabricationandthefabricatedthingsthatresult,seemsthebestequivalentforcapturingtheconnotationsaswellasthedenotationsoftheterm.

Inconstant:Theusualrenderingforaniccais“impermanent.”However,theantonymoftheterm,nicca,carriesconnotationsofconstancyandreliability;andasaniccaisusedtoemphasizethepointthatconditionedphenomenaareunreliableasabasisfortruehappiness,thisseemsausefulrenderingforconveyingthispoint.

Objectification:ThetermpapañcahasenteredpopularusageinBuddhistcirclestoindicateobsessive,runawaythoughtsthatharassthemind.Butinthesuttas,thetermisusedtoindicate,nottheamountofthinkingthatharassesthemind,butthecategoriesusedinaparticulartypeofthinkingthatharassesthemindandextendsoutwardtocreateconflictwithothers.Sn4:14statesthattherootofthecategoriesofpapañcaistheperception,“Iamthethinker.”Fromthisself-objectifyingthought,inwhichonetakesontheidentityofabeing,anumberofcategoriescanbederived:being/not-being,me/not-me,mine/not-mine,doer/done-to,feeder/food.Thislastpairofcategoriescomesfromthefactthat,asabeing,onehastolayclaimtofood,bothphysicalandmental,tomaintainthatbeing(Khp4).Thinkingintermsofthesecategoriesinevitablyleadstoconflict,asdifferentbeingsfightovertheirfood.Becausethisharassmentandconflictcomefromaself-objectifyingthoughtthatleadstotheobjectificationofothersaswell,objectificationseemstobethebestEnglishequivalentforpapañca.

Obsession:Anusayaisusuallytranslatedas“underlyingtendency”or“latenttendency.”Thesetranslationsarebasedontheetymologyoftheterm,whichliterallymeans,“toliedownwith.”However,inactualusage,therelatedverb(anuseti)meanstobeobsessedwithsomething,forone’sthoughtstoreturnand“liedownwithit”(or,inouridiom,to“dwellonit”)overandoveragain.

Stress:ThePalitermdukkha,whichistraditionallytranslatedinthecommentariesas,“thatwhichishardtobear,”isnotoriousforhavingnotrulyadequateequivalentinEnglish,butstress—initsbasicsenseasastrainon

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bodyormind—seemsascloseasEnglishcanget.IntheCanon,dukkhaappliesbothtophysicalandtomentalphenomena,rangingfromtheintensestressofacuteanguishorpaintotheinnateburdensomenessofeventhemostsubtlementalorphysicalfabrications.

Unbinding:BecausenibbānaisusedtodenotenotonlytheBuddhistgoal,butalsotheextinguishingofafire,itisusuallyrenderedas“extinguishing”or,evenworse,“extinction.”However,acloselookatancientIndianviewsoftheworkingsoffire(seeTheMindLikeFireUnbound)showsthatpeopleoftheBuddha’stimefeltthatafire,ingoingout,didnotgooutofexistencebutwassimplyfreedfromitsagitationandattachmenttoitsfuel.Thus,whenappliedtotheBuddhistgoal,theprimaryconnotationofnibbānaisoneofreleaseandliberation.Accordingtothecommentaries,theliteralmeaningofthewordnibbānais“unbinding,”andasthisisararecasewheretheliteralandcontextualmeaningsofatermcoincide,thisseemstobetheidealEnglishequivalent.

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TableofContents

Titlepage 2Quotation 3Copyright 4Abbreviations 5Acknowledgements 6Introduction 8ANoteontheTranslations 33

Quotation 36TheFruitsoftheContemplativeLifeSāmaññaphalaSutta(DN2) 37

Introduction 37TheKing’sQuestion 40Non-action 40PurificationthroughWandering-on 41Annihilation 43Non-relatedness 43FourfoldRestraint 44Evasion 45TheFirstVisibleFruitoftheContemplativeLife 46TheSecondVisibleFruitoftheContemplativeLife 47HigherFruitsoftheContemplativeLife 48TheLesserSectiononVirtue 49TheIntermediateSectiononVirtue 50TheGreatSectiononVirtue 52SenseRestraint 55Mindfulness&Alertness 56Contentedness 56AbandoningtheHindrances 56TheFourJhānas 58InsightKnowledge 59

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TheMind-madeBody 60SupranormalPowers 60Clairaudience 61MindReading 61RecollectionofPastLives 62ThePassingAway&Re-appearanceofBeings 63TheEndingofEffluents 64Notes 66

AboutPoṭṭhapādaPoṭṭhapādaSutta(DN9) 67Introduction 67Notes 82

ToKevaṭṭaKevaṭṭaSutta(DN11) 84Introduction 84TheMiracleofPsychicPower 85TheMiracleofTelepathy 86TheMiracleofInstruction 86AbandoningtheHindrances 87TheFourJhānas 88InsightKnowledge,etc. 90Conversationswiththedevas 91Notes 95

ToLohiccaLohiccaSutta(DN12) 97AbandoningtheHindrances 103TheFourJhānas 105InsightKnowledge,etc. 106

TheGreatCausesDiscourseMahāNidānaSutta(DN15) 108Introduction 108Aging-&-Death 111Birth 111Becoming 111Clinging 112Craving 112DependentonCraving 112

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Feeling 114Contact 114Name-&-Form 115Consciousness 115DelineationsofaSelf 116Non-DelineationsofaSelf 116AssumptionsofaSelf 117TheMonkReleased 119SevenStationsofConsciousness 119EightEmancipations 120Notes 121

TheGreatTotalUnbindingDiscourseMahāParinibbānaSutta(DN16) 125

Introduction 125I 130II 143III 151IV 164V 174VI 184Notes 195

MahāSamayaSuttaTheGreatMeeting(DN20) 203Introduction 203Notes 210

Sakka’sQuestions(Excerpt)Sakka-pañhaSutta(DN21) 213Introduction 213Notes 222

TheGreatEstablishingofMindfulnessDiscourseMahāSatipaṭṭhānaSutta(DN22) 223

Introduction 223A.Body 227B.Feelings 231C.Mind 231

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D.MentalQualities 232E.Conclusion 240Notes 240

TheWheel-turningEmperor(Excerpt)CakkavattiSutta(DN26) 250

Introduction 250Notes 252

Glossary 254Pali-English 254English-Pali 256

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