“Monks, if there were not this allure to the eye, beings would not become impassioned with the eye. But because there is an allure to the eye, beings become impassioned with the eye.

“If there were not these drawbacks to the eye, beings would not become disenchanted with the eye. But because there are drawbacks to the eye, beings become disenchanted with the eye.

“If there were not this escape from the eye, beings would not escape from the eye. But because there is an escape from the eye, beings escape from the eye.

“If there were not this allure to the ear…

“If there were not this allure to the nose…

“If there were not this allure to the tongue…

“If there were not this allure to the body…

“If there were not this allure to the intellect, beings would not become impassioned with the intellect. But because there is an allure to the intellect, beings become impassioned with the intellect.

“If there were not these drawbacks to the intellect, beings would not become disenchanted with the intellect. But because there are drawbacks to the intellect, beings become disenchanted with the intellect.

“If there were not this escape from the intellect, beings would not escape from the intellect. But because there is an escape from the intellect, beings escape from the intellect.

“And, monks, as long as beings don’t know as it has come to be — with regard to these six internal sense media — the allure as the allure, the drawbacks as the drawbacks, and the escape as the escape, they have not escaped from this cosmos with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk, nor do they dwell disjoined from it, released from it, with unrestricted awareness.

“But when beings know as it has come to be — with regard to these six internal sense media — the allure as the allure, the drawbacks as the drawbacks, and the escape as the escape, they have escaped from this cosmos with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk, and they dwell disjoined from it, released from it, with unrestricted awareness.”

“Monks, if there were not this allure to forms, beings would not become impassioned with forms. But because there is an allure to forms, beings become impassioned with forms.

“If there were not these drawbacks to forms, beings would not become disenchanted with forms. But because there are drawbacks to forms, beings become disenchanted with forms.

“If there were not this escape from forms, beings would not escape from forms. But because there is an escape from forms, beings escape from forms.

“If there were not this allure to sounds…

“If there were not this allure to aromas…

“If there were not this allure to flavors…

“If there were not this allure to tactile sensations…

“If there were not this allure to ideas, beings would not become impassioned with ideas. But because there is an allure to ideas, beings become impassioned with ideas.

“If there were not these drawbacks to ideas, beings would not become disenchanted with ideas. But because there are drawbacks to ideas, beings become disenchanted with ideas.

“If there were not this escape from ideas, beings would not escape from ideas. But because there is an escape from ideas, beings escape from ideas.

“And, monks, as long as beings don’t know as it has come to be — with regard to these six external sense media — the allure as the allure, the drawbacks as the drawbacks, and the escape as the escape, they have not escaped from this cosmos with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk, nor do they dwell disjoined from it, released from it, with unrestricted awareness.

“But when beings know as it has come to be — with regard to these six external sense media — the allure as the allure, the drawbacks as the drawbacks, and the escape as the escape, they have escaped from this cosmos with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk, and they dwell disjoined from it, released from it, with unrestricted awareness.”

“Monks, whoever delights in the eye delights in stress. Whoever delights in stress is not released from stress, I tell you.

“Whoever delights in the ear delights in stress…

“Whoever delights in the nose delights in stress…

“Whoever delights in the tongue delights in stress…

“Whoever delights in the body delights in stress…

“Monks, whoever delights in the intellect delights in stress. Whoever delights in stress is not released from stress, I tell you.

“Monks, whoever doesn’t delight in the eye doesn’t delight in stress. Whoever doesn’t delight in stress is released from stress, I tell you.

“Whoever doesn’t delight in the ear doesn’t delight in stress…

“Whoever doesn’t delight in the nose doesn’t delight in stress…

“Whoever doesn’t delight in the tongue doesn’t delight in stress…

“Whoever doesn’t delight in the body doesn’t delight in stress…

“Monks, whoever doesn’t delight in the intellect doesn’t delight in stress. Whoever doesn’t delight in stress is released from stress, I tell you.”

“Monks, whoever delights in forms delights in stress. Whoever delights in stress is not released from stress, I tell you.

“Whoever delights in sounds delights in stress…

“Whoever delights in aromas delights in stress…

“Whoever delights in flavors delights in stress…

“Whoever delights in tactile sensations delights in stress…

“Monks, whoever delights in ideas delights in stress. Whoever delights in stress is not released from stress, I tell you.

“Monks, whoever doesn’t delight in forms doesn’t delight in stress. Whoever doesn’t delight in stress is released from stress, I tell you.

“Whoever doesn’t delight in sounds doesn’t delight in stress…

“Whoever doesn’t delight in aromas doesn’t delight in stress…

“Whoever doesn’t delight in flavors doesn’t delight in stress…

“Whoever doesn’t delight in tactile sensations doesn’t delight in stress…

“Monks, whoever doesn’t delight in ideas doesn’t delight in stress. Whoever doesn’t delight in stress is released from stress, I tell you.”

“Monks, I will teach you the All. Listen & pay close attention. I will speak.”

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

The Blessed One said, “What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This, monks, is called the All.[1] Anyone who would say, ‘Repudiating this All, I will describe another,’ if questioned on what exactly might be the grounds for his statement, would be unable to explain and, furthermore, would be put to grief. Why? Because it lies beyond range.”

“Monks, I will teach you the All as a phenomenon to be abandoned. Listen & pay close attention. I will speak.”

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

The Blessed One said, “And which All is a phenomenon to be abandoned? The eye is to be abandoned.[1] Forms are to be abandoned. Eye-consciousness is to be abandoned. Eye-contact is to be abandoned. And whatever there is that arises in dependence on eye-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is to be abandoned.

“The ear is to be abandoned. Sounds are to be abandoned…

“The nose is to be abandoned. Aromas are to be abandoned…

“The tongue is to be abandoned. Flavors are to be abandoned…

“The body is to be abandoned. Tactile sensations are to be abandoned…

“The intellect is to be abandoned. Ideas are to be abandoned. Intellect-consciousness is to be abandoned. Intellect-contact is to be abandoned. And whatever there is that arises in dependence on intellect-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is to be abandoned.

“This is called the All as a phenomenon to be abandoned.”

I have heard that on one occasion the Blessed One was staying near Gayā at Gayā Head with 1,000 monks. There he addressed the monks:

“Monks, the All is aflame. Which All is aflame? The eye is aflame. Forms are aflame. Eye-consciousness is aflame. Eye-contact is aflame. And whatever there is that arises in dependence on eye-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“The ear is aflame. Sounds are aflame…

“The nose is aflame. Aromas are aflame…

“The tongue is aflame. Flavors are aflame…

“The body is aflame. Tactile sensations are aflame…

“The intellect is aflame. Ideas are aflame. Intellect-consciousness is aflame. Intellect-contact is aflame. And whatever there is that arises in dependence on intellect-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. And whatever there is that arises in dependence on eye-contact, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

“He grows disenchanted with the ear…

“He grows disenchanted with the nose…

“He grows disenchanted with the tongue…

“He grows disenchanted with the body…

“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with intellect-consciousness, disenchanted with intellect-contact. And whatever there is that arises in dependence on intellect-contact, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents.

Near Sāvatthī. Then Ven. Migajāla went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “‘A person who is living alone. A person who is living alone,’ thus it is said. To what extent, lord, is one a person who is living alone, and to what extent is one a person who is living with a companion?”

“Migajāla, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire — and a monk relishes them, welcomes them, & remains fastened to them. As he relishes them, welcomes them, & remains fastened to them, delight arises. There being delight, he is impassioned. Being impassioned, he is fettered. A monk joined with the fetter of delight is said to be a person who is living with a companion.

“There are sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body… ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire — and a monk relishes them, welcomes them, & remains fastened to them. As he relishes them, welcomes them, & remains fastened to them, delight arises. There being delight, he is impassioned. Being impassioned, he is fettered. A monk joined with the fetter of delight is said to be a person who is living with a companion.

“A person living in this way — even if he frequents isolated forest & wilderness dwellings, with an unpopulated atmosphere, lying far from humanity, appropriate for seclusion — is still said to be living with a companion. Why is that? Because the craving that is his companion has not been abandoned by him. Thus he is said to be a person who is living with a companion.

“Now, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire — and a monk does not relish them, welcome them, or remain fastened to them. As he doesn’t relish them, welcome them, or remain fastened to them, delight ceases. There being no delight, he is not impassioned. Being not impassioned, he is not fettered. A monk disjoined from the fetter of delight is said to be a person who is living alone.

“There are sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body… ideas cognizable via the intellect—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire—and a monk does not relish them, welcome them, or remain fastened to them. As he doesn’t relish them, welcome them, or remain fastened to them, delight ceases. There being no delight, he is not impassioned. Being not impassioned, he is not fettered. A monk disjoined from the fetter of delight is said to be a person who is living alone.

“A person living in this way — even if he lives near a village, associating with monks & nuns, with male & female lay followers, with kings & royal ministers, with sectarians & their disciples — is still said to be living alone. A person living alone is said to be a monk. Why is that? Because the craving that is his companion has been abandoned by him. Thus he is said to be a person who is living alone.”

Once Ven. Sāriputta and Ven. Upasena were staying near Rājagaha in the Cool Forest, at Snakeshood Grotto. Then it so happened that a snake fell on Ven. Upasena’s body (and bit him). Then Ven. Upasena said to the monks, “Quick, friends, lift this body of mine onto a couch and carry it outside before it’s scattered like a fistful of chaff!”

When this was said, Ven. Sāriputta said to Ven. Upasena, “But we don’t see any alteration in your body or change in your faculties.”

Then Ven. Upasena said, “Quick, friends, lift this body of mine onto a couch and carry it outside before it’s scattered like a fistful of chaff! Friend Sāriputta, in anyone who had the thought, ‘I am the eye’ or ‘The eye is mine,’ ‘I am the ear’ or ‘The ear is mine,’ ‘I am the nose’ or ‘The nose is mine,’ ‘I am the tongue’ or ‘The tongue is mine,’ ‘I am the body or ‘The body is mine,’ ‘I am the intellect’ or ‘The intellect is mine’: In him there would be an alteration in his body or a change in his faculties. But as for me, the thought does not occur to me that ‘I am the eye’ or ‘The eye is mine,’ … ‘I am the tongue’ or ‘The tongue is mine,’ … ‘I am the intellect’ or ‘The intellect is mine.’ So what alteration should there be in my body, what change should there be in my faculties?”

Now, Ven. Upasena’s I-making, my-making, & obsession with conceit had already been well rooted out for a long time, which is why the thought did not occur to him that “I am the eye” or “The eye is mine,” … “I am the tongue” or “The tongue is mine,” … “I am the intellect” or “The intellect is mine.”

Then the monks lifted Ven. Upasena’s body on a couch and carried it outside. And Ven. Upasena’s body was scattered right there like a fistful of chaff.

Near Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, in such and such a dwelling a certain monk — newly ordained, not well known — is diseased, in pain, severely ill. It would be good if the Blessed One would visit the monk, out of sympathy for him.”

Then the Blessed One, on hearing the word “newly ordained,” on hearing the word “diseased,” and realizing that the monk was not well known, went to him. The monk saw the Blessed One coming from afar and, on seeing him, stirred in his bed. Then the Blessed One said to him, “Enough, monk. Don’t stir in your bed. There are these seats made ready. I will sit down there.”

The Blessed One sat down on a seat made ready. Having sat down, he said to the monk, “I hope you are getting better, monk. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”

“I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Then I hope you have no anxiety, monk. I hope you have no remorse.”

“Yes, lord, I do have not a small amount of anxiety, not a small amount of remorse.”

“I hope you can’t fault yourself with regard to your virtue.”

“No, lord, I can’t fault myself with regard to my virtue.”

“Then what are you anxious about? What is your remorse?”

“I understand that the Blessed One has not taught the Dhamma with purity of virtue as its goal.”

“If you understand that I have not taught the Dhamma with purity of virtue as its goal, then for what goal do you understand that I have taught the Dhamma?”

“I understand that the Blessed One has taught the Dhamma with the fading of passion as its goal.”

“Good, good, monk. It’s good that you understand that I have taught the Dhamma with the fading of passion as its goal, for I have taught the Dhamma with the fading of passion as its goal.

“What do you think, monk? Is the eye constant or inconstant?

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is the ear constant or inconstant?”—“Inconstant, lord.” …

“… Is the nose constant or inconstant?” — “Inconstant, lord.” …

“… Is the tongue constant or inconstant?” — “Inconstant, lord.” …

“… Is the body constant or inconstant?” — “Inconstant, lord.” …

“What do you think, monk? Is the intellect constant or inconstant?”

“Inconstant, lord.” “

And is that which is inconstant easeful or stressful?”

“Stressful, lord.” “

And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the intellect. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

That is what the Blessed One said. Gratified, the monk delighted in the Blessed One’s words. And while this explanation was being given, there arose for the monk the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”

Near Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, in such and such a dwelling a certain monk — newly ordained, not well known — is diseased, in pain, severely ill. It would be good if the Blessed One would visit the monk, out of sympathy for him.”

Then the Blessed One, on hearing the word “newly ordained,” on hearing the word “diseased,” and realizing that the monk was not well known, went to him. The monk saw the Blessed One coming from afar and, on seeing him, stirred in his bed. Then the Blessed One said to him, “Enough, monk. Don’t stir in your bed. There are these seats made ready. I will sit down there.”

The Blessed One sat down on a seat made ready. Having sat down, he said to the monk, “I hope you are getting better, monk. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”

“I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”

“Then I hope you have no anxiety, monk. I hope you have no remorse.”

“Yes, lord, I do have not a small amount of anxiety, not a small amount of remorse.”

“I hope you can’t fault yourself with regard to your virtue.”

“No, lord, I can’t fault myself with regard to my virtue.”

“Then what are you anxious about? What is your remorse?”

“I understand that the Blessed One has not taught the Dhamma with purity of virtue as its goal.”

“If you understand that I have not taught the Dhamma with purity of virtue as its goal, then for what goal do you understand that I have taught the Dhamma?”

“I understand that the Blessed One has taught the Dhamma with total unbinding through lack of clinging as its goal.”

“Good, good, monk. It’s good that you understand that I have taught the Dhamma with total unbinding through lack of clinging as its goal, for I have taught the Dhamma with total unbinding through lack of clinging as its goal.

“What do you think, monk? Is the eye constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is the ear constant or inconstant?” — “Inconstant, lord.” …

“… Is the nose constant or inconstant?” — “Inconstant, lord.” …

““… Is the tongue constant or inconstant?” — “Inconstant, lord.” …

““… Is the body constant or inconstant?” — “Inconstant, lord.” …

““What do you think, monk? Is the intellect constant or inconstant?”

““Inconstant, lord.” “

“And is that which is inconstant easeful or stressful?”

““Stressful, lord.” “

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

““No, lord.”

““Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the intellect. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

“That is what the Blessed One said. Gratified, the monk delighted in the Blessed One’s words. And while this explanation was being given, the mind of that monk, through lack of clinging/sustenance, was released from effluents.

“Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One:

““Lord, is there any one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises?”

““Yes, monk, there is one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises.”

““What is that one thing?”

““Ignorance, monk, is the one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises.”[2]

““But how does a monk know, how does a monk see, so that ignorance is abandoned and clear knowing arises?”

““There is the case, monk, where a monk has heard, ‘All dhammas are unworthy of attachment.’ Having heard that all dhammas are unworthy of attachment, he directly knows every dhamma. Directly knowing every dhamma, he comprehends every dhamma. Comprehending every dhamma, he sees all themes [all objects] as something separate.[3]

““He sees the eye as something separate. He sees forms as something separate. He sees eye-consciousness as something separate. He sees eye-contact as something separate. And whatever arises in dependence on eye-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too he sees as something separate.

““He sees the ear as something separate.…

““He sees the nose as something separate.…

““He sees the tongue as something separate.…

““He sees the body as something separate.…

““He sees the intellect as something separate. He sees ideas as something separate. He sees intellect-consciousness as something separate. He sees intellect-contact as something separate. And whatever arises in dependence on intellect-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too he sees as something separate.

““This is how a monk knows, this is how a monk sees, so that ignorance is abandoned and clear knowing arises.”

“Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “‘The world, the world [loka],’ it is said. In what respect does the word ‘world’ apply?”

““Insofar as it disintegrates [lujjati], monk, it is called the ‘world.’ Now what disintegrates? The eye disintegrates. Forms disintegrate. Eye-consciousness disintegrates. Eye-contact disintegrates. And whatever there is that arises in dependence on eye-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates.

““The ear disintegrates. Sounds disintegrate…

““The nose disintegrates. Aromas disintegrate…

““The tongue disintegrates. Tastes disintegrate…

““The body disintegrates. Tactile sensations disintegrate…

““The intellect disintegrates. Ideas disintegrate. Intellect-consciousness disintegrates. Intellect-contact disintegrates. And whatever there is that arises in dependence on intellect-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates.

““Insofar as it disintegrates, it is called the ‘world.’”

“[Because the word loka can also mean ‘cosmos,’ this discourse can also be translated as follows:]

“Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “‘The cosmos, the cosmos [loka],’ it is said. In what respect does the word ‘cosmos’ apply?”

““Insofar as it disintegrates [lujjati], monk, it is called the ‘cosmos.’ Now what disintegrates? The eye disintegrates. Forms disintegrate. Eye-consciousness disintegrates. Eye-contact disintegrates. And whatever there is that arises in dependence on eye-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates.

““The ear disintegrates. Sounds disintegrate…

““The nose disintegrates. Aromas disintegrate…

““The tongue disintegrates. Tastes disintegrate…

““The body disintegrates. Tactile sensations disintegrate…

““The intellect disintegrates. Ideas disintegrate. Intellect-consciousness disintegrates. Intellect-contact disintegrates. And whatever there is that arises in dependence on intellect-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates.

““Insofar as it disintegrates, it is called the ‘cosmos.’”[4]

“Then Ven. Ānanda went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “It is said that ‘the world is empty, the world is empty,’ lord. In what respect is it said that ‘the world is empty?’”

““Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, Ānanda, that ‘the world is empty.’[5] And what is empty of a self or of anything pertaining to a self? The eye is empty of a self or of anything pertaining to a self. Forms… Eye-consciousness… Eye-contact is empty of a self or of anything pertaining to a self. And whatever there is that arises in dependence on eye-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is empty of a self or of anything pertaining to a self.

““The ear is empty.…

““The nose is empty.…

““The tongue is empty.…

““The body is empty.…

““The intellect is empty of a self or of anything pertaining to a self. Ideas… Intellect-consciousness… Intellect-contact is empty of a self or of anything pertaining to a self. And whatever there is that arises in dependence on intellect-contact — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is empty of a self or of anything pertaining to a self.

““Thus it is said that ‘the world is empty.’”

“Then Ven. Puṇṇa went to the Blessed One and on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, “It would be good if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, & resolute.”

““There are, Puṇṇa, forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk relishes them, welcomes them, and remains fastened to them, then in him — relishing them, welcoming them, and remaining fastened to them — there arises delight. From the origination of delight, I tell you, comes the origination of suffering & stress.

“There are sounds cognizable via the ear… aromas cognizable by the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk relishes them, welcomes them, and remains fastened to them, then in him — relishing them, welcoming them, and remaining fastened to them — there arises delight. From the origination of delight, I tell you, comes the origination of suffering & stress.

“There are forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk does not relish them, welcome them, or remain fastened to them, then in him — not relishing them, not welcoming them, not remaining fastened to them — there arises no delight. From the cessation of delight, I tell you, comes the cessation of suffering & stress.

“There are sounds cognizable via the ear… aromas cognizable by the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk does not relish them, welcome them, or remain fastened to them, then in him — not relishing them, not welcoming them, not remaining fastened to them — there arises no delight. From the cessation of delight, I tell you, comes the cessation of suffering & stress. {By this means, Puṇṇa, you are not far from this Dhamma & Vinaya.”

When this was said, a certain monk said to the Blessed One, “Here is where I am ill at ease, lord, for I don’t discern, as they have come to be, the origination, the passing away, the allure, the drawback, and the escape from the six media of contact.”

“Then what do you think, monk? Do you regard that ‘The eye is not mine. It is not my self. It is not what I am’?”

“Yes, lord.”

“Very good, monk. When it is well-seen by you with right discernment that ‘The eye is not mine. It is not my self. It is not what I am,’ then the first medium of contact will be abandoned by you for the sake of no further becoming in the future.

“Do you regard that ‘The ear is not mine… The nose is not mine… The tongue is not mine… The body is not mine…

Do you regard that ‘The intellect is not mine. It is not my self. It is not what I am’?”

“Yes, lord.”

“Very good, monk. When it is well-seen by you with right discernment that ‘The intellect is not mine. It is not my self. It is not what I am,’ then the sixth medium of contact will be abandoned by you for the sake of no further becoming in the future.}

“Well then, Puṇṇa. Now that I have instructed you with a brief instruction, in which country are you going to live?”

“Lord, there is a country called Sunāparanta. I am going to live there.”

“Puṇṇa, the Sunāparanta people are fierce. They are rough. If they insult and ridicule you, what will you think?”

“If they insult and ridicule me, I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with their hands.’ That is what I will think, O Blessed One. That is what I will think, O One Well-Gone.”

“But if they hit you with their hands, what will you think?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with a clod’…”

“But if they hit you with a clod…?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with a stick’…”

“But if they hit you with a stick…?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t hit me with a knife’…”

“But if they hit you with a knife…?”

“…I will think, ‘These Sunāparanta people are civilized, very civilized, in that they don’t take my life with a sharp knife’…”

“But if they take your life with a sharp knife…?”

“If they take my life with a sharp knife, I will think, ‘There are disciples of the Blessed One who — horrified, humiliated, and disgusted by the body and by life — have sought for an assassin, but here I have met my assassin[6] without searching for him.’[7] That is what I will think, O Blessed One. That is what I will think, O One Well-Gone.”

“Good, Puṇṇa, very good. Possessing such calm and self-control you are fit to dwell among the Sunāparantans. Now it is time to do as you see fit.”

Then Ven. Puṇṇa, delighting and rejoicing in the Blessed One’s words, rising from his seat, bowed down to the Blessed One and left, keeping him on his right side. Setting his dwelling in order and taking his robes & bowl, he set out for the Sunāparanta country and, after wandering stage by stage, he arrived there. There he lived. During that Rains retreat he established 500 male and 500 female lay followers in the practice, while he realized the three knowledges and then attained total [final] unbinding.

Then a large number of monks went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “Lord, the clansman named Puṇṇa, whom the Blessed One instructed with a brief instruction, has died. What is his destination? What is his future state?”

“Monks, the clansman Puṇṇa was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. The clansman Puṇṇa is totally unbound.”

“It’s in dependence on a pair that consciousness comes into play. And how does consciousness come into play in dependence on a pair? In dependence on the eye & forms there arises eye-consciousness. The eye is inconstant, changeable, of a nature to become otherwise. Forms are inconstant, changeable, of a nature to become otherwise. Thus this pair is both wavering & fluctuating—inconstant, changeable, of a nature to become otherwise.

“Eye-consciousness is inconstant, changeable, of a nature to become otherwise. Whatever is the cause, the requisite condition, for the arising of eye-consciousness, that is inconstant, changeable, of a nature to become otherwise. Having arisen in dependence on an inconstant factor, how could eye-consciousness be constant?

“The coming together, the meeting, the convergence of these three phenomena is eye-contact. Whatever is the cause, the requisite condition, for the arising of eye-contact, that is inconstant, changeable, of a nature to become otherwise. Having arisen in dependence on an inconstant factor, how could eye-contact be constant?

“Contacted, one feels. Contacted, one intends. Contacted, one perceives. These phenomena are both wavering & fluctuating — inconstant, changeable, of a nature to become otherwise. This is how it’s in dependence on a pair that eye-consciousness comes into play.

“In dependence on the ear & sounds there arises ear-consciousness.…

“In dependence on the nose & aromas there arises nose-consciousness.…

“In dependence on the tongue & flavors there arises tongue-consciousness.…

“In dependence on the body & tactile sensations there arises body-consciousness.…

“In dependence on the intellect & ideas there arises intellect-consciousness. The intellect is inconstant, changeable, of a nature to become otherwise. Ideas are inconstant, changeable, of a nature to become otherwise. Thus this pair is both wavering & fluctuating—inconstant, changeable, of a nature to become otherwise.

“Intellect-consciousness is inconstant, changeable, of a nature to become otherwise. Whatever is the cause, the requisite condition, for the arising of intellect-consciousness, that is inconstant, changeable, of a nature to become otherwise. Having arisen in dependence on an inconstant factor, how could intellect-consciousness be constant?

“The coming together, the meeting, the convergence of these three phenomena is intellect-contact. Whatever is the cause, the requisite condition, for the arising of intellect-contact, that is inconstant, changeable, of a nature to become otherwise. Having arisen in dependence on an inconstant factor, how could intellect-contact be constant?

“Contacted, one feels. Contacted, one intends. Contacted, one perceives. These phenomena are both wavering & fluctuating — inconstant, changeable, of a nature to become otherwise. This is how it’s in dependence on a pair that intellect-consciousness comes into play.”

Then Ven. Māluṅkyaputta, who was ardent & resolute, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “It would be good, lord, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, & resolute.”

“Here now, Māluṅkyaputta: What will I say to the young monks when you — aged, old, elderly, along in years, come to the last stage of life — ask for an admonition in brief?”

“Lord, even though I’m aged, old, elderly, along in years, come to the last stage of life, may the Blessed One teach me the Dhamma in brief! May the One Well-Gone teach me the Dhamma in brief! It may well be that I’ll understand the Blessed One’s words. It may well be that I’ll become an heir to the Blessed One’s words.”

“What do you think, Māluṅkyaputta? The forms cognizable via the eye that are unseen by you — that you have never before seen, that you don’t see, and that are not to be seen by you: Do you have any desire or passion or love there?”

“No, lord.”[8]

“The sounds cognizable via the ear…

“The aromas cognizable via the nose…

“The flavors cognizable via the tongue…

“The tactile sensations cognizable via the body…

“The ideas cognizable via the intellect that are uncognized by you – the you have never before cognized, that you don’t cognize, and that are not to be cognized by you: Do you have any desire or passion or love there?”

“No, lord.”

“Then, Māluṅkyaputta, with regard to phenomena to be seen, heard, sensed, or cognized: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Māluṅkyaputta, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress.”[9]

“I understand in detail, lord, the meaning of what the Blessed One has said in brief:

“It’s in this way, lord, that I understand in detail the meaning of what the Blessed One said in brief.”

“Good, Māluṅkyaputta. Very good. It’s good that you understand in detail this way the meaning of what I said in brief.”

[The Buddha then repeats the verses.]

“It’s in this way, Māluṅkyaputta, that the meaning of what I said in brief should be regarded in detail.”

Then Ven. Māluṅkyaputta, having been admonished by the admonishment from the Blessed One, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Māluṅkyaputta became another one of the arahants.

“Monks, I will teach you about one who dwells in heedlessness and one who dwells in heedfulness. Listen & pay careful attention, I will speak.”

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

The Blessed One said: “And how does one dwell in heedlessness? When a monk dwells without restraint over the faculty of the eye, the mind is stained with forms cognizable via the eye. When the mind is stained, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind does not become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“When a monk dwells without restraint over the ear… nose… tongue… body…

“When a monk dwells without restraint over the faculty of the intellect, the mind is stained with ideas cognizable via the intellect. When the mind is stained, there is no joy. There being no joy, there is no rapture. There being no rapture, there is no calm. There being no calm, he dwells in pain. When pained, the mind does not become centered. When the mind is uncentered, phenomena don’t become manifest. When phenomena aren’t manifest, he is reckoned simply as one who dwells in heedlessness.

“This is how one dwells in heedlessness.

“And how does one dwell in heedfulness? When a monk dwells with restraint over the faculty of the eye, the mind is not stained with forms cognizable via the eye. When the mind is not stained, joy is born. In one who has joy, rapture is born. The body of one enraptured at heart grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes centered. When the mind is centered, phenomena become manifest. When phenomena are manifest, he is reckoned as one who dwells in heedfulness.

“When a monk dwells with restraint over the ear… nose… tongue… body…

“When a monk dwells with restraint over the faculty of the intellect, the mind is not stained with ideas cognizable via the intellect. When the mind is not stained, joy is born. In one who has joy, rapture is born. The body of one enraptured at heart grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes centered. When the mind is centered, phenomena become manifest. When phenomena are manifest, he is reckoned as one who dwells in heedfulness.

“This is how one dwells in heedfulness.”

“Develop concentration, monks. A concentrated monk discerns things as they have come to be. And what does he discern as it has come to be?

“He discerns, as it has come to be, that ‘The eye is inconstant’ … ‘Forms are inconstant’ … ‘Eye-consciousness is inconstant’ … ‘Eye-contact is inconstant’ … ‘Whatever arises in dependence on eye-contact—experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too is inconstant.’

“He discerns, as it has come to be, that ‘The ear is inconstant’ … ‘The nose is inconstant’ … ‘The tongue is inconstant’ … ‘The body is inconstant’ …

“He discerns, as it has come to be, that ‘The intellect is inconstant’ … ‘Ideas are inconstant’ … ‘Intellect-consciousness is inconstant’ … ‘Intellect-contact is inconstant’ … ‘Whatever arises in dependence on intellect-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too is inconstant.’

“So develop concentration, monks. A concentrated monk discerns things as they have come to be.”

“Monks, whatever’s not yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit. And what is not yours?

“The eye isn’t yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit. Forms are not yours… Eye-consciousness isn’t yours… Eye-contact isn’t yours… Whatever arises in dependence on eye-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too isn’t yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit.

“The ear isn’t yours: Let go of it…

“The nose isn’t yours: Let go of it…

“The tongue isn’t yours: Let go of it…

“The body’s not yours: Let go of it…

“The intellect’s not yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit. Ideas are not yours… Intellect-consciousness isn’t yours… Intellect-contact isn’t yours… Whatever arises in dependence on intellect-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too isn’t yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit.

“Suppose a person were to gather or burn or do as he likes with the grass, twigs, branches, & leaves here in Jeta’s Grove. Would the thought occur to you, ‘It’s us that this person is gathering, burning, or doing with as he likes’?”

“No, lord. Why is that? Because those things are not our self nor do they pertain to our self.”

“In the same way, monks, the eye isn’t yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit… The ear… The nose… The tongue… The body… The intellect’s not yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit… Whatever arises in dependence on intellect-contact — experienced either as pleasure, as pain, or as neither-pleasure-nor-pain — that too isn’t yours: Let go of it. Your letting go of it will be for your long-term happiness & benefit.”

Near Sāvatthi. There the Blessed One said, “Monks, I will teaching you the phenomena that are conducive to fettering and the fetter. Listen & pay close attention. I will speak.”

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

The Blessed One said, “And which are the phenomena conducive to fettering? And which is the fetter?

“The eye, monks, is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.

“The ear is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.

“The nose is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.

“The tongue is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.

“The body is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.

“The intellect is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.

“These are called the phenomena conducive to fettering. This is the fetter.”

Near Sāvatthī. There the Blessed One said, “Monks, I will teach you clingable phenomena & clinging. Listen & pay close attention. I will speak.”

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

The Blessed One said, “And which, monks, are clingable phenomena? Which is the clinging?

“The eye is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.

“The ear is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.

“The nose is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.

“The tongue is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.

“The body is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.

“The intellect is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.

“These are called clingable phenomena. This is the clinging.”

“There are forms, monks, cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk relishes them, welcomes them, & remains fastened to them, he is said to be a monk fettered to forms cognizable by the eye. He has gone over to Māra’s camp; he has come under Māra’s power. The Evil One can do with him as he will.

“There are sounds cognizable via the ear…

“There are aromas cognizable via the nose…

“There are flavors cognizable via the tongue…

“There are tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk relishes them, welcomes them, & remains fastened to them, he is said to be a monk fettered to ideas cognizable by the intellect. He has gone over to Māra’s camp; he has come under Māra’s power. The Evil One can do with him as he will.

“Now, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk does not relish them, welcome them, or remain fastened to them, he is said to be a monk freed from forms cognizable by the eye. He has not gone over to Māra’s camp; he has not come under Māra’s power. The Evil One cannot do with him as he will.

“There are sounds cognizable via the ear…

“There are aromas cognizable via the nose…

“There are flavors cognizable via the tongue…

“There are tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk does not relish them, welcome them, or remain fastened to them, he is said to be a monk freed from ideas cognizable by the intellect. He has not gone over toMāra’s camp; he has not come under Māra’s power. The Evil One cannot do with him as he will.”

“Monks, I don’t say that one would know, see, or reach the end of the cosmos by traveling. But I also don’t say that there is a putting an end to stress without reaching the end of the cosmos.”

Having said this, the Blessed One got up from his seat and went into his dwelling.

Then, not long after the Blessed One had left, this thought occurred to the monks: “This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘Monks, I don’t say that one would know, see, or reach the end of the cosmos by traveling. But I also don’t say that there is a putting an end to stress without reaching the end of the cosmos’: now who might analyze the unanalyzed detailed meaning of this brief statement?” Then the thought occurred to them, “Ven. Ānanda is praised by the Teacher and esteemed by his observant companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, cross-question him about this matter.”

So the monks went to Ven. Ānanda and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they [told him what had happened, and added,] “Analyze the meaning, Ven. Ānanda!”

[He replied:] “Friends, it’s as if a man needing heartwood, looking for heartwood, wandering in search of heartwood — passing over the root & trunk of a standing tree possessing heartwood — were to imagine that heartwood should be sought among its branches & leaves. So it is with you, who — having bypassed the Blessed One when you were face to face with him, the Teacher — imagine that I should be asked about this matter. For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahmā. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time when you should have cross-questioned him about this matter. However he answered, that was how you should have remembered it.”

“Yes, friend Ānanda: Knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahmā. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time when we should have cross-questioned him about this matter. However he answered, that was how we should have remembered it. But you are praised by the Teacher and esteemed by your observant companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Ānanda without making it difficult!”

“In that case, my friends, listen & pay close attention. I will speak.”

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

Ven. Ānanda said this: “Friends, concerning the brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘Monks, I don’t say that one would know, see, or reach the end of the cosmos by traveling. But I also don’t say that there is a putting an end to stress without reaching the end of the cosmos’ — I understand the detailed meaning to be this: That by means of which, with regard to the cosmos, one is a perceiver of a cosmos, a conceiver of a cosmos, that, in the discipline of the noble is called ‘the cosmos.’ And by means of what, with regard to the cosmos, is one a perceiver of a cosmos, a conceiver of a cosmos? By means of the eye one is, with regard to the cosmos, a perceiver of a cosmos, a conceiver of a cosmos. By means of the ear… the nose… the tongue… the body… the intellect one is, with regard to the cosmos, a perceiver of a cosmos, a conceiver of a cosmos. That by means of which, with regard to the cosmos, one is a perceiver of a cosmos, a conceiver of a cosmos, that, in the discipline of the noble is called ‘the cosmos.’

“So, concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning — i.e., ‘Monks, I don’t say that one would know, see, or reach the end of the cosmos by traveling. But I also don’t say that there is a putting an end to stress without reaching the end of the cosmos’ — this is how I understand the detailed meaning. Now, friends, if you wish, having gone to the Blessed One, cross-question him about this matter. However he answers is how you should remember it.”

Then the monks, delighting in & approving of Ven. Ānanda’s words, got up from their seats and went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, they [told him what had happened after he had gone into his dwelling, and ended by saying,] “Then Ven. Ānanda analyzed the meaning using these words, these statements, these phrases.”

“Ānanda is wise, monks. Ānanda is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is its meaning, and that is how you should remember it.”

“Monks, before my awakening, when I was still just an unawakened bodhisatta, the thought occurred to me: ‘Those five strings of sensuality that previously made contact with my awareness — that are past, ceased, changed: My mind, having often gone there, might go to those that are present, or occasionally to those that are future.’[10] Then the thought occurred to me: ‘Those five strings of sensuality that previously made contact with my awareness — that are past, ceased, changed: There, for my own sake, heedfulness, mindfulness, and a protection of my awareness should be practiced.

“Therefore, monks, those five strings of sensuality that previously made contact with your awareness, too — that are past, ceased, changed: Your mind, having often gone there, might go to those that are present, or occasionally to those that are future. Therefore, those five strings of sensuality that previously made contact with your awareness, too — that are past, ceased, changed: There, for your own sake, heedfulness, mindfulness, and a protection of your awareness should be practiced.

“Therefore, monks, that dimension should be experienced[11] where the eye [vision] ceases and the perception [mental label] of form fades. That dimension should be experienced where the ear ceases and the perception of sound fades. That dimension should be experienced where the nose ceases and the perception of aroma fades. That dimension should be experienced where the tongue ceases and the perception of flavor fades. That dimension should be experienced where the body ceases and the perception of tactile sensation fades. That dimension should be experienced where the intellect ceases and the perception of idea fades. That dimension should be experienced.”

Having said this, the Blessed One got up from his seat and went into his dwelling.

Then, not long after the Blessed One had left, this thought occurred to the monks: “This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘Therefore, monks, that dimension should be experienced where the eye ceases and the perception of form fades. That dimension should be experienced where the ear ceases and the perception of sound fades… where the nose ceases and the perception of aroma fades… where the tongue ceases and the perception of flavor fades… where the body ceases and the perception of tactile sensation fades… where the intellect ceases and the perception of idea fades: That dimension should be experienced’: now who might analyze the unanalyzed detailed meaning of this brief statement?” Then the thought occurred to them, “Ven. Ānanda is praised by the Teacher and esteemed by his observant companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, cross-question him about this matter.”

So the monks went to Ven. Ānanda and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they [told him what had happened, and added,] “Analyze the meaning, Ven. Ānanda!”

[He replied:] “Friends, it’s as if a man needing heartwood, looking for heartwood, wandering in search of heartwood — passing over the root & trunk of a standing tree possessing heartwood — were to imagine that heartwood should be sought among its branches & leaves. So it is with you, who — having bypassed the Blessed One when you were face to face with him, the Teacher — imagine that I should be asked about this matter. For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahmā. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time when you should have cross-questioned him about this matter. However he answered, that was how you should have remembered it.”

“Yes, friend Ānanda: Knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahmā. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time when we should have cross-questioned him about this matter. However he answered, that was how we should have remembered it. But you are praised by the Teacher and esteemed by your observant companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Ānanda without making it difficult!”

“In that case, my friends, listen & pay close attention. I will speak.”

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

Ven. Ānanda said this: “Friends, concerning the brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘Therefore, monks, that dimension should be experienced where the eye ceases and the perception of form fades. That dimension should be experienced where the ear ceases and the perception of sound fades… where the nose ceases and the perception of aroma fades… where the tongue ceases and the perception of flavor fades… where the body ceases and the perception of tactile sensation fades… where the intellect ceases and the perception of idea fades. That dimension should be experienced’ — I understand the detailed meaning to be this: This was stated by the Blessed One with regard to the cessation of the six sense media.”[12]

“So, concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning — i.e., ‘Therefore, monks, that dimension should be experienced where the eye ceases and the perception of form fades. That dimension should be experienced where the ear ceases and the perception of sound fades… where the nose ceases and the perception of aroma fades… where the tongue ceases and the perception of flavor fades… where the body ceases and the perception of tactile sensation fades… where the intellect ceases and the perception of idea fades. That dimension should be experienced’—this is how I understand the detailed meaning. Now, friends, if you wish, having gone to the Blessed One, cross-question him about this matter. However he answers is how you should remember it.”

Then the monks, delighting in & approving of Ven. Ānanda’s words, got up from their seats and went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, they (told him what had happened after he had gone into his dwelling, and ended by saying,) “Then Ven. Ānanda analyzed the meaning using these words, these statements, these phrases.”

“Ānanda is wise, monks. Ānanda is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is its meaning, and that is how you should remember it.”

On one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then Sakka the deva-king went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there, he said to the Blessed One, “What is the cause, lord, what is the reason why some beings don’t totally unbind in the here & now? And what is the cause, what is the reason why some beings do totally unbind in the here & now?”

“There are, deva-king, forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. If a monk relishes them, welcomes them, & remains fastened to them, then in him — relishing them, welcoming them, & remaining fastened to them — consciousness depends on them, clings to them/is sustained by them. A monk with clinging/sustenance doesn’t totally unbind.

“There are sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. If a monk relishes them, welcomes them, & remains fastened to them, then in him—relishing them, welcoming them, & remaining fastened to them — consciousness depends on them, clings to them/is sustained by them. A monk with clinging/sustenance doesn’t totally unbind.

“This, deva-king, is the cause, this the reason, why some beings don’t totally unbind in the here & now.

“But, deva-king, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. If a monk doesn’t relish them, welcome them, or remain fastened to them, then in him — not relishing them, not welcoming them, not remaining fastened to them — consciousness doesn’t depend on them, doesn’t cling to them/isn’t sustained by them. A monk without clinging/sustenance totally unbinds.

“There are sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. If a monk doesn’t relish them, welcome them, or remain fastened to them, then in him — not relishing them, not welcoming them, not remaining fastened to them — consciousness doesn’t depend on them, doesn’t cling to them/isn’t sustained by them. A monk without clinging/sustenance totally unbinds.

“This, deva-king, is the cause, this the reason, why some beings do totally unbind in the here & now.”

On one occasion Ven. Piṇḍola Bhāradvāja was staying near Kosambī at Ghosita’s monastery. Then King Udena went to him and, on arrival, exchanged courteous greetings with him. After this exchange of friendly greetings & courtesies, the king sat to one side. As he was sitting there he said to Ven. Piṇḍola Bhāradvāja: “What is the reason, Master Bhāradvāja, what is the cause why young monks — black-haired, endowed with the blessings of youth in the first stage of life — without having played with sensuality nevertheless follow the lifelong celibate life, perfect & pure, and make it last their entire lives?”

“Great king, this was said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘Come now, monks: with regard to women who are old enough to be your mother, establish the attitude you would have toward your mother. With regard to women who are old enough to be your sister, establish the attitude you’d have toward a sister. With regard to women who are young enough to be your daughter, establish the attitude you’d have toward a daughter.’ This is one reason, this is one cause, great king, why young monks — black-haired, endowed with the blessings of youth in the first stage of life — without having played with sensuality nevertheless follow the lifelong celibate life, perfect & pure, and make it last their entire lives.”

“The mind is unruly, Master Bhāradvāja. Sometimes thoughts of greed arise even for women who are old enough to be your mother… your sister… young enough to be your daughter. Is there another reason, another cause, why young monks… without having played with sensuality nevertheless follow the lifelong celibate life, perfect & pure, and make it last their entire lives?”

“Great king, this was said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘Come now, monks: reflect on this very body, from the soles of the feet on up, from the crown of the head on down, surrounded by skin, full of all sorts of unclean things: “In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.”’ This too is a reason, this too is a cause, great king, why young monks — black-haired, endowed with the blessings of youth in the first stage of life — without having played with sensuality nevertheless follow the lifelong celibate life, perfect & pure, and make it last their entire lives.”

“For those who are developed in body,[12] developed in virtue, developed in mind, developed in discernment, Master Bhāradvāja, that isn’t hard to do. But for those who are undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment, that is hard to do. Sometimes when one thinks, ‘Let’s regard this as unattractive,’ it actually comes to be attractive. Is there another reason, another cause, why young monks… without having played with sensuality nevertheless follow the lifelong celibate life, perfect & pure, and make it last their entire lives?”

“Great king, this was said by the Blessed One who knows & sees, worthy & rightly self-awakened: ‘Come now, monks: Keep guarding the doors to your sense faculties. On seeing a form with the eye, do not grasp at any theme or variations by which — if you were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail you. Practice with restraint. Guard the faculty of the eye. Achieve restraint with regard to the faculty of the eye.

“‘On hearing a sound with the ear…

“‘On smelling an aroma with the nose…

“‘On tasting a flavor with the tongue…

“‘On feeling a tactile sensation with the body…

“‘On cognizing an idea with the intellect, do not grasp at any theme or variations by which — if you were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail you. Practice with restraint. Guard the faculty of the intellect. Achieve restraint with regard to the faculty of the intellect.’

“This too is a reason, this too is a cause, great king, why young monks — black-haired, endowed with the blessings of youth in the first stage of life — without having played with sensuality nevertheless follow the lifelong celibate life, perfect & pure, and make it last their entire lives.”

“Amazing, Master Bhāradvāja! Astounding! How well that has been said by the Blessed One who knows & sees, worthy & rightly self-awakened! This is the very reason, this the very cause, why young monks — black-haired, endowed with the blessings of youth in the first stage of life — without having played with sensuality nevertheless follow the lifelong celibate life, perfect & pure, and make it last their entire lives. I myself, Master Bhāradvāja: Whenever I enter the inner apartments of the palace unguarded in body, unguarded in speech, unguarded in mind, with mindfulness unestablished and my senses unrestrained, I’m overcome with thoughts of greed. But whenever I enter the inner apartments of the palace guarded in body, guarded in speech, guarded in mind, with mindfulness established and my senses restrained, then I’m not.

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

“On one occasion the Blessed One was staying among the Sakyans near a Sakyan town named Devadaha. There he addressed the monks, “Monks, I don’t say of all monks that they have work to do with heedfulness with regard to the six contact-media. But I don’t say of all monks that they don’t have work to do with heedfulness with regard to the six contact-media.

““Those monks who are arahants — whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis: Of them I say that they don’t have work to do with heedfulness with regard to the six contact-media. Why is that? They have completed their work with heedfulness. They are incapable of falling back.

““But as for those monks who are in training,[13] who have not attained the heart’s goal but remain intent on the unsurpassed safety from bondage: Of them I say that they still have work to do with heedfulness with regard to the six contact-media. Why is that?

““There are forms cognizable via the eye that are agreeable & disagreeable. [When one is heedful] they don’t persist in consuming the mind, even when contacted again & again. When awareness isn’t consumed, persistence is aroused & untiring, the mind concentrated & gathered into singleness. Seeing this fruit of heedfulness, I say of those monks that they still have work to do with heedfulness with regard to the six contact-media.

““There are sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect that are agreeable & disagreeable. [When one is heedful] they don’t persist in consuming the mind, even when contacted again & again. When awareness isn’t consumed, persistence is aroused & untiring, the mind concentrated & gathered into singleness. Seeing this fruit of heedfulness, I say of those monks that they still have work to do with heedfulness with regard to the six contact-media.”

“It’s a gain for you, monks, a great gain, that you’ve gained the opportunity to live the holy life. I have seen a hell named ‘Six Media of Contact.’ Whatever form one sees there with the eye is undesirable, never desirable; displeasing, never pleasing; disagreeable, never agreeable. Whatever sound one hears there with the ear… Whatever aroma one smells there with the nose… Whatever flavor one tastes there with the tongue… Whatever tactile sensation one touches there with the body… Whatever idea one cognizes there with the intellect is undesirable, never desirable; displeasing, never pleasing; disagreeable, never agreeable.

“It’s a gain for you, monks, a great gain, that you’ve gained the opportunity to live the holy life. I have seen a heaven named ‘Six Media of Contact.’ Whatever form one sees there with the eye is desirable, never undesirable; pleasing, never displeasing; agreeable, never disagreeable. Whatever sound one hears there with the ear… Whatever aroma one smells there with the nose… Whatever flavor one tastes there with the tongue… Whatever tactile sensation one touches there with the body… Whatever idea one cognizes there with the intellect is desirable, never undesirable; pleasing, never displeasing; agreeable, never disagreeable.

“It’s a gain for you, monks, a great gain, that you’ve gained the opportunity to live the holy life.”[14]

“Monks, devas & human beings take pleasure in forms, delight in forms, rejoice in forms. With the change, fading away, & cessation of forms, devas & human beings dwell in suffering & stress.

“Devas & human beings take pleasure in sounds… take pleasure in aromas… take pleasure in flavors… take pleasure in tactile sensations…

“Devas & human beings take pleasure in ideas, delight in ideas, rejoice in ideas. With the change, fading away, & cessation of ideas, devas & human beings dwell in suffering & stress.

“But the Tathāgata, monks — worthy & rightly self-awakened — knowing, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and escape from — forms, doesn’t take pleasure in forms, delight in forms, rejoice in forms. With the change, fading away, & cessation of forms, the Tathāgata dwells happily.

“Knowing, as they have come to be, the origination, the disappearance, the allure, the drawbacks of—and escape from—sounds… aromas… flavors… tactile sensations…

“Knowing, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and escape from — ideas, he doesn’t take pleasure in ideas, delight in ideas, rejoice in ideas. With the change, fading away, & cessation of ideas, the Tathāgata dwells happily.”[16]

“Monks, I will teach you new & old kamma, the cessation of kamma, and the path of practice leading to the cessation of kamma. Listen & pay close attention. I will speak.

“Now what, monks, is old kamma? The eye is to be seen as old kamma, fabricated & willed, capable of being felt. The ear… The nose…The tongue… The body… The intellect is to be seen as old kamma, fabricated & willed, capable of being felt. This is called old kamma.

“And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect: This is called new kamma.

“And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma: This is called the cessation of kamma.

“And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path of practice leading to the cessation of kamma.

“So, monks, I have taught you new & old kamma, the cessation of kamma, and the path of practice leading to the cessation of kamma. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into regret. This is our message to you.”

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “‘Consummate in faculties, consummate in faculties,’ it is said. To what extent is one consummate in faculties?”

“If a monk, while keeping track of arising & passing away with regard to the eye-faculty, becomes disenchanted with the eye-faculty; if, while keeping track of arising & passing away with regard to the ear-faculty… the nose-faculty… the tongue-faculty… the body faculty… the intellect-faculty, he becomes disenchanted with the intellect-faculty; and, disenchanted, he becomes dispassionate; through dispassion, he is released; with release, there is the knowledge, ‘Released’; he discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world,’ it is to this extent that one is consummate in faculties.”

“‘The ocean, the ocean,’ says the uninstructed run-of-the-mill person. But that’s not the ocean in the discipline of the noble ones. It’s a great mass of water, a great body of water.

“The eye is a person’s ocean, and its current consists of forms. Whoever resists that current consisting of forms is said to have crossed over the ocean of the eye with its waves, whirlpools, sharks, & demons. Crossed over, gone beyond, one stands on high ground, a brahman.

“The ear is a person’s ocean…

“The nose is a person’s ocean…

“The tongue is a person’s ocean…

“The body is a person’s ocean…

“The intellect is a person’s ocean, and its current consists of ideas. Whoever resists that current consisting of ideas is said to have crossed over the ocean of the intellect with its waves, whirlpools, sharks, & demons. Crossed over, gone beyond, one stands on firm ground, a brahman.”

That is what the Blessed One said. When the One Well-gone had said that, he — the Teacher — said further:

“‘The ocean, the ocean,’ says the uninstructed run-of-the-mill person. But that’s not the ocean in the discipline of the noble ones. It’s a great mass of water, a great body of water.

“There are forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. These are called the ocean in the discipline of the noble ones. Here this cosmos — with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk — is, for the most part, submerged, like a tangled skein, a knotted ball of string, like matted rushes & reeds, and doesn’t go beyond the plane of deprivation, the bad destination, the lower realm, the wandering-on.

“There are sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. These are called the ocean in the discipline of the noble ones. Here this cosmos — with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk — is, for the most part, submerged, like a tangled skein, a knotted ball of string, like matted rushes & reeds, and doesn’t go beyond the plane of deprivation, the bad destination, the lower realm, the wandering-on.

“Monks,[18] just as if a fisherman were to cast a baited hook into a deep lake and a fish with its eye out for food would swallow it — so that the fish that had thus swallowed the fisherman’s hook would fall into misfortune & disaster, and the fisherman could do with it as he will — in the same way, there are these six hooks in the world for the misfortune of beings, for the slaughter of those that breathe. Which six?

“There are forms, monks, cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk relishes them, welcomes them, & remains fastened to them, he is said to be a monk who has swallowed Māra’s hook, who has fallen into misfortune & disaster. The Evil One can do with him as he will.

“There are sounds cognizable via the ear…

“There are aromas cognizable via the nose…

“There are flavors cognizable via the tongue…

“There are tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk relishes them, welcomes them, & remains fastened to them, he is said to be a monk who has swallowed Māra’s hook, who has fallen into misfortune & disaster. The Evil One can do with him as he will.

“Now, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk does not relish them, welcome them, or remain fastened to them, he is said to be a monk who has not swallowed Māra’s hook, who has snapped the hook, who has broken the hook, who has not fallen into misfortune & disaster. The Evil One cannot do with him as he will.

“There are sounds cognizable via the ear…

“There are aromas cognizable via the nose…

“There are flavors cognizable via the tongue…

“There are tactile sensations cognizable via the body…

“There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. If a monk does not relish them, welcome them, or remain fastened to them, he is said to be a monk who has not swallowed Māra’s hook, who has snapped the hook, who has broken the hook, who has not fallen into misfortune & disaster. The Evil One cannot do with him as he will.”

“Monks, for any monk or nun who, with regard to forms cognizable via the eye, if there is passion, there is aversion, there is delusion; in whom passion has not been abandoned, aversion has not been abandoned, delusion has not been abandoned, even if trifling forms cognizable via the eye come into the range of the eye — to say nothing of impressive ones — the mind is consumed. Why is that? Because there is passion, there is aversion, there is delusion; passion has not been abandoned, aversion has not been abandoned, delusion has not been abandoned.

“For any monk or nun who, with regard to sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“For any monk or nun who, with regard to ideas cognizable via the intellect, if there is passion, there is aversion, there is delusion; in whom passion has not been abandoned, aversion has not been abandoned, delusion has not been abandoned, even if trifling ideas cognizable via the intellect come into the range of the intellect — to say nothing of impressive ones — the mind is consumed. Why is that? Because there is passion, there is aversion, there is delusion; passion has not been abandoned, aversion has not been abandoned, delusion has not been abandoned.

“Suppose, monks, that there was a milk sap tree — an assattha, a banyan, a milakkhu, or an udambara [fig trees with milky sap] — fresh, young, tender. Wherever a man with a sharp ax would split it, would milk sap come out?”

“Yes, lord. Why is that? Because there is milk sap.”

“In the same way, monks, for any monk or nun who, with regard to forms cognizable via the eye… sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“For any monk or nun who, with regard to ideas cognizable via the intellect, if there is passion, there is aversion, there is delusion; in whom passion has not been abandoned, aversion has not been abandoned, delusion has not been abandoned, even if trifling ideas cognizable via the intellect come into the range of the intellect — to say nothing of impressive ones — the mind is consumed. Why is that? Because there is passion, there is aversion, there is delusion; passion has not been abandoned, aversion has not been abandoned, delusion has not been abandoned.

“But, monks, for any monk or nun who, with regard to forms cognizable via the eye, if there is no passion, there is no aversion, there is no delusion; in whom passion has been abandoned, aversion has been abandoned, delusion has been abandoned, even if impressive forms cognizable via the eye come into the range of the eye — to say nothing of trifling ones — the mind isn’t consumed. Why is that? Because there is no passion, there is no aversion, there is no delusion; passion has been abandoned, aversion has been abandoned, delusion has been abandoned.

“For any monk or nun who, with regard to sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“For any monk or nun who, with regard to ideas cognizable via the intellect, if there is no passion, there is no aversion, there is no delusion; in whom passion has been abandoned, aversion has been abandoned, delusion has been abandoned, even if impressive ideas cognizable via the intellect come into the range of the intellect — to say nothing of trifling ones — the mind isn’t consumed. Why is that? Because there is no passion, there is no aversion, there is no delusion; passion has been abandoned, aversion has been abandoned, delusion has been abandoned.

“Suppose, monks, that there was a milk sap tree — an assattha, a banyan, a milakkhu, or an udambara — dry, hollow, old. Wherever a man with a sharp ax would split it, would milk sap come out?”

“No, lord. Why is that? Because there is no milk sap.”

“In the same way, monks, for any monk or nun who, with regard to forms cognizable via the eye… sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body…

“For any monk or nun who, with regard to ideas cognizable via the intellect, if there is no passion, there is no aversion, there is no delusion; in whom passion has been abandoned, aversion has been abandoned, delusion has been abandoned, even if impressive ideas cognizable via the intellect come into the range of the intellect — to say nothing of trifling ones — the mind isn’t consumed. Why is that? Because there is no passion, there is no aversion, there is no delusion; passion has been abandoned, aversion has been abandoned, delusion has been abandoned.”

Once, Ven. Sāriputta and Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. Then Ven. Mahā Koṭṭhita, in the evening, left his seclusion and went to Ven. Sāriputta. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Now tell me, friend Sāriputta, is the eye the fetter of forms, or are forms the fetter of the eye? Is the ear… Is the nose… Is the tongue… Is the body… Is the intellect the fetter of ideas, or are ideas the fetter of the intellect?”

“No, my friend. The eye is not the fetter of forms, nor are forms the fetter of the eye. Whatever desire-passion arises in dependence on the two of them: That is the fetter there. The ear is not the fetter of sounds… The nose is not the fetter of aromas… The tongue is not the fetter of flavors… The body is not the fetter of tactile sensations… The intellect is not the fetter of ideas, nor are ideas the fetter of the intellect. Whatever desire-passion arises in dependence on the two of them: That is the fetter there.

“Suppose that a black ox and a white ox were joined with a single collar or yoke. If someone were to say, ‘The black ox is the fetter of the white ox, the white ox is the fetter of the black’ — speaking this way, would he be speaking rightly?”

“No, my friend. The black ox is not the fetter of the white ox, nor is the white ox the fetter of the black. The single collar or yoke by which they are joined: That is the fetter there.”

“In the same way, the eye is not the fetter of forms, nor are forms the fetter of the eye. Whatever desire-passion arises in dependence on the two of them: That is the fetter there. The ear is not the fetter of sounds…The nose is not the fetter of aromas…The tongue is not the fetter of flavors…The body is not the fetter of tactile sensations… The intellect is not the fetter of ideas, nor are ideas the fetter of the intellect. Whatever desire-passion arises in dependence on the two of them: That is the fetter there.

“If the eye were the fetter of forms, or if forms were the fetter of the eye, then this holy life for the right ending of stress & suffering would not be proclaimed. But because whatever desire-passion arises in dependence on the two of them is the fetter there, that is why this holy life for the right ending of stress & suffering is proclaimed.

“If the ear were the fetter…

“If the nose were the fetter…

“If the tongue were the fetter…

“If the body were the fetter…

“If the intellect were the fetter of ideas, or if ideas were the fetter of the intellect, then this holy life for the right ending of stress & suffering would not be proclaimed. But because whatever desire-passion arises in dependence on the two of them is the fetter there, that is why this holy life for the right ending of stress & suffering is proclaimed.

“And through this line of reasoning one may know how the eye is not the fetter of forms, nor are forms the fetter of the eye, but whatever desire-passion arises in dependence on the two of them: That is the fetter there. The ear is not the fetter of sounds… The nose is not the fetter of aromas… The tongue is not the fetter of flavors… The body is not the fetter of tactile sensations… The intellect is not the fetter of ideas, nor are ideas the fetter of the intellect, but whatever desire-passion arises in dependence on the two of them: That is the fetter there. There is an eye in the Blessed One. The Blessed One sees forms with the eye. There is no desire or passion in the Blessed One. The Blessed One is well released in mind.

“There is an ear in the Blessed One…

“There is a nose in the Blessed One…

“There is a tongue in the Blessed One…

“There is a body in the Blessed One…

“There is an intellect in the Blessed One. The Blessed One knows ideas with the intellect. There is no desire or passion in the Blessed One. The Blessed One is well released in mind.

“It is through this line of reasoning that one may know how the eye is not the fetter of forms, nor are forms the fetter of the eye, but whatever desire-passion arises in dependence on the two of them: That is the fetter there. The ear is not the fetter of sounds… The nose is not the fetter of aromas… The tongue is not the fetter of flavors… The body is not the fetter of tactile sensations… The intellect is not the fetter of ideas, nor are ideas the fetter of the intellect, but whatever desire-passion arises in dependence on the two of them: That is the fetter there.”

On one occasion Ven. Ānanda and Ven. Udāyin were staying near Kosambī at Ghosita’s monastery. Then Ven. Udāyin, emerging from his seclusion in the evening, went to Ven. Ānanda and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ānanda, “In many ways the body has been pointed out, revealed, and announced by the Blessed One (with these words): ‘For this reason the body is not-self.’ Can consciousness in the same way be declared, taught, described, set forth, revealed, explained, & made plain (with these words): ‘For this reason consciousness is not-self’?”

“It can… Doesn’t eye-consciousness arise in dependence on the eye & forms?”

“Yes, friend.”

“And if the cause & reason for the arising of eye-consciousness were to cease totally everywhere, totally in every way without remainder, would eye-consciousness be discerned?”

“No, friend.”

“It’s in this way, friend, that consciousness has been pointed out, revealed, and announced by the Blessed One: ‘For this reason consciousness is not-self.’

“Doesn’t ear-consciousness arise in dependence on the ear & sounds?” …

“Doesn’t nose-consciousness arise in dependence on the nose & aromas?” …

“Doesn’t tongue-consciousness arise in dependence on the tongue & flavors?” …

“Doesn’t body-consciousness arise in dependence on the body & tactile sensations?” …

“Doesn’t intellect-consciousness arise in dependence on the intellect & ideas?”

“Yes, friend.”

“And if the cause & reason for the arising of intellect-consciousness were to cease totally everywhere, totally in every way without remainder, would intellect-consciousness be discerned?”

“No, friend.”

“It’s in this way, friend, that consciousness has been pointed out, revealed, and announced by the Blessed One: ‘For this reason consciousness is not-self.’

“It’s just as if a man going around wanting heartwood, seeking heartwood, searching for heartwood, would take a sharp ax and enter a forest. There he would see a large banana tree trunk: straight, young, without shoots. He would cut off the root, cut off the crown, and unfurl the coil of the stem. There he wouldn’t even find softwood, much less heartwood.

“In the same way, a monk assumes neither a self nor anything pertaining to a self in the six media of contact. Assuming in this way, he doesn’t cling to anything in the world. Not clinging, he is not agitated. Unagitated, he is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove. Then he addressed the monks, “Monks, suppose there were four vipers of utmost heat & horrible venom. Then a man would come along — desiring life, desiring not to die, desiring happiness, & loathing pain — and people would tell him: ‘Good man, these four vipers, of utmost heat & horrible venom, are yours. Time after time they must be lifted up, time after time they must be bathed, time after time they must be fed, time after time put to rest. And if any of these vipers ever gets provoked[19] with you, then you will meet with death or death-like suffering. Do what you think should be done.’

“Then the man — afraid of the four vipers of utmost heat & horrible venom — would flee this way or that. They would tell him, ‘Good man, there are five enemy executioners chasing right on your heels, (thinking,) “Wherever we see him, we’ll kill him right on the spot.” Do what you think should be done.’

“Then the man — afraid of the four vipers of utmost heat & horrible venom, afraid of the five enemy executioners — would flee this way or that. They would tell him, ‘Good man, there is a sixth executioner, a fellow-traveler, chasing right on your heels with upraised sword, (thinking,) “Wherever I see him, I’ll kill him right on the spot.” Do what you think should be done.’

“Then the man — afraid of the four vipers of utmost heat & horrible venom, afraid of the five enemy executioners, afraid of the sixth fellow-traveling executioner with upraised sword — would flee this way or that. He would see an empty village. Whatever house he entered would be abandoned, void, & empty as he entered it. Whatever pot he grabbed hold of would be abandoned, void, & empty as he grabbed hold of it. They would tell him, ‘Good man, right now, village-plundering bandits are entering this empty village. Do what you think should be done.’

“Then the man — afraid of the four vipers of utmost heat & horrible venom, afraid of the five enemy executioners, afraid of the sixth fellow-traveling executioner with upraised sword, afraid of the village-plundering bandits — would flee this way or that. He would see a great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, but with neither a ferryboat nor a bridge going from this shore to the other. The thought would occur to him, ‘Here is this great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, but with neither a ferryboat nor a bridge going from this shore to the other. What if I were to gather grass, twigs, branches, & leaves and, having bound them together to make a raft, were to cross over to safety on the other shore in dependence on the raft, making an effort with my hands & feet?’ Then the man, having gathered grass, twigs, branches, & leaves, having bound them together to make a raft, would cross over to safety on the other shore in dependence on the raft, making an effort with his hands & feet. Crossed over, having gone to the other shore, he would stand on high ground, a brahman.

“Monks, I have made this simile to convey a meaning. Here the meaning is this: ‘The four vipers of utmost heat & horrible venom’ stands for the four great elements: the earth property, the liquid property, the fire-property, & the wind property. ‘The five enemy executioners’ stands for the five clinging-aggregates: the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate. ‘The sixth fellow-traveling executioner with upraised sword’ stands for passion & delight.

“‘The empty village’ stands for the six internal sense media. If a wise, competent, intelligent person examines them from the point of view of the eye, they appear abandoned, void, & empty. If he examines them from the point of view of the ear… the nose… the tongue… the body… the intellect, they appear abandoned, void, & empty. ‘The village-plundering bandits’ stands for the six external sense-media. The eye is attacked by agreeable & disagreeable forms. The ear is attacked by agreeable & disagreeable sounds. The nose is attacked by agreeable & disagreeable aromas. The tongue is attacked by agreeable & disagreeable flavors. The body is attacked by agreeable & disagreeable tactile sensations. The intellect is attacked by agreeable & disagreeable ideas.

“‘The great expanse of water’ stands for the fourfold flood: the flood of sensuality, the flood of becoming, the flood of views, & the flood of ignorance.

‘The near shore, dubious & risky’ stands for self-identification. ‘The further shore, secure and free from risk’ stands for unbinding. ‘The raft’ stands for just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. ‘Making an effort with hands & feet’ stands for the arousing of persistence. ‘Crossed over, having gone to the other shore, he would stand on high ground, a brahman’ stands for the arahant.”

“Endowed with three qualities, a monk dwells full of happiness & joy in the here & now, and has initiated a source for the ending of the effluents. Which three? He is one who guards the doors to his sense faculties, knows moderation in eating, & is devoted to wakefulness.

“And how is a monk one who guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, doesn’t grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.

“On hearing a sound with the ear…

“On smelling an aroma with the nose …

“On tasting a flavor with the tongue …

“On touching a tactile sensation with the body …

“On cognizing an idea with the intellect, he doesn’t grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.

“Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, so that a dexterous driver, a trainer of tamable horses, might mount and — taking the reins with his left hand and the whip with his right — drive out & back, to whatever place & by whichever road he liked; in the same way, the monk trains for the protection of these six senses, for their restraint, for their taming, for their stilling.

“This is how a monk is one who guards the doors to his sense faculties.

“And how is a monk one who knows moderation in eating? There is the case where a monk, considering it appropriately, takes his food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘I will destroy old feelings [of hunger] & not create new feelings [from overeating]. Thus I will maintain myself, be blameless, & live in comfort.’

“Just as a person anoints a wound simply for its healing, or greases an axle simply for the sake of carrying a load, in the same way a monk, considering it appropriately, takes his food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘I will destroy old feelings [of hunger] & not create new feelings [from overeating]. Thus I will maintain myself, be blameless, & live in comfort.’

“This is how a monk is one who knows moderation in eating.

“And how is a monk one who is devoted to wakefulness? There is the case where a monk during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion’s posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check.

“This is how a monk is one who is devoted to wakefulness.

“Endowed with these three qualities, a monk dwells full of happiness & joy in the here & now, and has initiated a source for the ending of the effluents.”

“Once upon a time, monks, a hard-shelled turtle was foraging for food in the evening along the shore of a lake. And a jackal was also foraging for food in the evening along the shore of the lake. The turtle saw the jackal from afar, foraging for food, and so — withdrawing its four legs, with its neck as a fifth, into its own shell — it remained perfectly quiet and still. But the jackal also saw the turtle from afar, foraging for food, and so it went to the turtle and, on arrival, hovered around it, (thinking,) “As soon as the turtle stretches out one or another of its four limbs — or its neck as a fifth — I’ll seize it right there, tear it off, and eat it.” But when the turtle didn’t stretch out any of its four limbs — or its neck as a fifth — the jackal, not having gotten any opportunity, lost interest and left.

“In the same way, monks, Māra is continually, ceaselessly, hovering around you, (thinking,) “Perhaps I’ll get an opportunity by means of the eye… the ear… the nose… the tongue… the body. Perhaps I’ll get an opportunity by means of the intellect.” Thus, monks, you should dwell with the doors to your senses well-guarded.

“On seeing a form with the eye, do not grasp at any theme or details by which — if you were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail you. Practice for its restraint. Guard the faculty of the eye. Secure your restraint with regard to the faculty of the eye.

“On hearing a sound with the ear…

“On smelling an aroma with the nose…

“On tasting a flavor with the tongue…

“On touching a tactile sensation with the body…

“On cognizing an idea with the intellect, do not grasp at any theme or details by which,— if you were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail you. Practice for its restraint. Guard the faculty of the intellect. Secure your restraint with regard to the faculty of the intellect.

“When you dwell with the doors to your senses well-guarded, Māra, not getting any opportunity, will lose interest and leave, just as the jackal did with the turtle.”

On one occasion the Blessed One was staying near Ajjheya on the bank of the river Ganges. He saw a large log being carried along by the current of the river Ganges, and on seeing it said to the monks: “Monks, do you see that large log being carried along by the current of the river Ganges?”

“Yes, lord.”

“Monks, if that log doesn’t veer toward the near shore, doesn’t veer toward the far shore, doesn’t sink in the middle, doesn’t get washed up on high ground, doesn’t get snared by human beings, doesn’t get snared by non-human beings, doesn’t get snared in a whirlpool, and doesn’t become rotten inside, it will tend to the ocean, tilt to the ocean, incline to the ocean. Why is that? Because the current of the river Ganges tends to the ocean, tilts to the ocean, inclines to the ocean.

“In the same way, monks, if you don’t veer toward the near shore, don’t veer toward the far shore, don’t sink in the middle, don’t get washed up on high ground, don’t get snared by human beings, don’t get snared by non-human beings, don’t get snared in a whirlpool, and don’t become rotten inside, you will tend to unbinding, tilt to unbinding, incline to unbinding. Why is that? Because right view tends to unbinding, tilts to unbinding, inclines to unbinding.”

When this was said, a certain monk addressed the Blessed One: “What, lord, is the near shore? What is the far shore? What is sinking in the middle? What is being washed up on high ground? What is being snared by human beings? What is being snared by non-human beings? What is being snared by a whirlpool? What is becoming rotten inside?”

“‘The near shore,’ monks, stands for the six internal sense media. ‘The far shore’ stands for the six external sense media. ‘Sinking in the middle’ stands for passion & delight. ‘Being washed up on high ground’ stands for the conceit, ‘I am.’

“And what, monks, is being snared by human beings? There is the case where a monk lives entangled with householders, delighting with them and sorrowing with them, happy when they are happy, pained when they are in pain, taking on their affairs as his own duty. This is called being snared by human beings.

“And what, monks, is being snared by non-human beings? There is the case where a certain monk lives the holy life in hopes of a certain company of devas, (thinking,) ‘By means of this virtue or practice or austerity or holy life I will become one sort of deva or another.’ This is called being snared by non-human beings.

“‘Being snared by a whirlpool’ stands for the five strings of sensuality.

“ And what, monks, is becoming rotten inside? There is the case where a certain monk is unprincipled, evil, unclean and suspect in his undertakings, hidden in his actions, not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature. This is called becoming rotten inside.”

Now at that time Nanda the cowherd was standing not far from the Blessed One. Then he said to the Blessed One, “Lord, I don’t veer toward the near shore, I don’t veer toward the far shore, I won’t sink in the middle, I won’t get washed up on high ground, I won’t get snared by human beings, I won’t get snared by non-human beings, I won’t get snared in a whirlpool, and I won’t become rotten inside. It would be good, lord, if I could obtain the Going-forth, if I could obtain Acceptance [as a monk].

“In that case, Nanda, lead the cows back to their owners.”

“The cows will go back, lord, out of attachment for their calves.”

“Lead the cows back to their owners, Nanda.”

Then, having led the cows back to their owners, Nanda the cowherd went to the Blessed One and, on arrival, told him, “The cows, lord, have been led back to their owners. Let me obtain the Going-forth in the Blessed One’s presence! Let me obtain Acceptance!”

So Nanda the cowherd obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time entered & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Nanda became another one of the arahants.

I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Now at that time a new reception hall[20] had just been built by the Kapilavatthu Sakyans, and it had not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. So the Kapilavatthu Sakyans went to the Blessed One and, on arrival, having bowed down, sat to one side. As they were sitting there they said to him, “Lord, a new reception hall has just been built by the Kapilavatthu Sakyans, and it has not yet been dwelled in by any contemplative, brahman, or anyone at all in human form. May the Blessed One be the first to use it. When the Blessed One has used it first, the Kapilavatthu Sakyans will use it afterwards. That will be for their long-term welfare & happiness.”

The Blessed One acquiesced with silence. Sensing his acquiescence, the Kapilavatthu Sakyans got up from their seats, bowed down to him, circumambulated him, and then went to the new reception hall. On arrival, they spread it all over with felt rugs, arranged seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down, stood to one side. As they were standing there they said to him, “Lord, the reception hall has been covered all over with felt rugs, seats have been arranged, a water vessel has been set out, and an oil lamp raised. It is now time for the Blessed One to do as he sees fit.”

So the Blessed One — adjusting his lower robe and taking his bowl & outer robe — went together with a Saṅgha of monks to the reception hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east. The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One. The Kapilavatthu Sakyans washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One. Then the Blessed One — having spent most of the night instructing, urging, rousing, & encouraging the Kapilavatthu Sakyans with a Dhamma talk — dismissed them, saying, “The night is far past, Gotamas. Do what you now think it is time to do.”

Responding, “As you say, lord,” to the Blessed One, the Kapilavatthu Sakyans rose from their seats, bowed down to the Blessed One, and — circumambulating him, keeping him to their right — departed.

Then not long after the Kapilavatthu Sakyans had left, the Blessed One addressed Ven. Mahā Moggallāna: “Moggallāna, the Saṅgha of monks is free of drowsiness. Give them a Dhamma talk of your own devising. My back aches. I will rest it.”

“As you say, lord, Ven. Mahā Moggallāna responded to him.

Then the Blessed One, having arranged his outer robe folded in four, lay down on his right side in the lion’s sleeping posture, with one foot on top of the other, mindful & alert, having made a mental note to get up.

Then Ven. Mahā Moggallāna addressed the monks, ”Friend monks!”

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

Ven. Mahā Moggallāna said, ”Friends, I will teach you a discourse on being soggy and a discourse on not being soggy.[21] Listen & pay careful attention. I will speak.”

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

Ven. Mahā Moggallāna said, ”And how is one soggy? There is the case where a monk, when seeing a form via the eye, is, in the case of pleasing forms, committed to forms and, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness not present, and with limited awareness. And he does not discern, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.

“When hearing a sound via the ear…

“When smelling an aroma via the nose…

“When tasting a flavor via the tongue…

“When touching a tactile sensation via the body…

“When cognizing an idea via the intellect, he is, in the case of pleasing ideas, committed to ideas and, in the case of displeasing ideas, afflicted by ideas. He remains with body-mindfulness not present, and with limited awareness. And he does not discern, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.

“This is called a monk who is soggy with forms cognizable via the eye, soggy with sounds cognizable via the ear, soggy with aromas cognizable via the nose, soggy with flavors cognizable via the tongue, soggy with tactile sensations cognizable via the body, soggy with ideas cognizable via the intellect.

“When a monk dwells in this way, then if Māra comes to him via the eye, Māra gains entry, Māra gains a foothold. If Māra comes to him via the ear… nose… tongue… body… intellect, Māra gains entry, Māra gains a foothold. Just as if there were a shack made of reeds or a shack made of grass — dry, desiccated, more than a year old—and if a man were to come to it from the east with a burning grass torch, fire would gain entry, fire would gain a foothold. If a man were to come to it from the west… north… south… from below… from above… From whatever direction the man would come to it with a burning grass torch, fire would gain entry, fire would gain a foothold. In the same way, when a monk dwells in this way, then if Māra comes to him via the eye, Māra gains entry, Māra gains a foothold. If Māra comes to him via the ear… nose… tongue… body… intellect, Māra gains entry, Māra gains a foothold.

“And when a monk dwells in this way, forms overpower him. He does not overpower forms. Sounds overpower him… Aromas… Flavors… Tactile sensations… Ideas overpower him. He does not overpower ideas. This is called a monk overpowered by forms, overpowered by sounds, overpowered by aromas, overpowered by flavors, overpowered by tactile sensations, overpowered by ideas — one overpowered who does not overpower. He is overpowered by evil, unskillful qualities that defile, that lead to further becoming, that are miserable, that result in suffering & stress, that tend toward future birth, aging, & death.

“It’s in this way, friends, that one is soggy.

“And how is one not soggy? There is the case where a monk, when seeing a form via the eye, is not, in the case of pleasing forms, committed to forms nor, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness present, and with immeasurable awareness. And he discerns, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.

“When hearing a sound via the ear…

“When smelling an aroma via the nose…

“When tasting a flavor via the tongue…

“When touching a tactile sensation via the body…

“When cognizing an idea via the intellect, he is not, in the case of pleasing ideas, committed to ideas nor, in the case of displeasing ideas, afflicted by ideas. He remains with body-mindfulness present, and with immeasurable awareness. And he discerns, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.

“This is called a monk who is not soggy with forms cognizable via the eye, not soggy with sounds cognizable via the ear, not soggy with aromas cognizable via the nose, not soggy with flavors cognizable via the tongue, not soggy with tactile sensations cognizable via the body, not soggy with ideas cognizable via the intellect.

“When a monk dwells in this way, then if Māra comes to him via the eye, Māra gains no entry, Māra gains no foothold. If Māra comes to him via the ear… nose… tongue… body… intellect, Māra gains no entry, Māra gains no foothold. Just as if there were a peaked house or hall thickly plastered with fine clay, and if a man were to come to it from the east with a burning grass torch, fire would gain no entry, fire would gain no foothold. If a man were to come to it from the west… north… south… from below… from above… From whatever direction the man would come to it with a burning grass torch, fire would gain no entry, fire would gain no foothold. In the same way, when a monk dwells in this way, then if Māra comes to him via the eye, Māra gains no entry, Māra gains no foothold. If Māra comes to him via the ear… nose… tongue… body… intellect, Māra gains no entry, Māra gains no foothold.

“And when a monk dwells in this way, he overpowers forms. Forms do not overpower him. He overpowers sounds… aromas… flavors… tactile sensations… ideas. Ideas do not overpower him. This is called a monk who overpowers forms, overpowers sounds, overpowers aromas, overpowers flavors, overpowers tactile sensations, overpowers ideas—one who overpowers and is not overpowered. He overpowers evil, unskillful qualities that defile, that lead to further becoming, that are miserable, that result in suffering & stress, that tend toward future birth, aging, & death.

“It’s in this way, friends, that one is not soggy.”

Then the Blessed One got up and said to Ven. Mahā Moggallāna, “Good, good, Moggallāna. What you have said to the monks about the discourse on being soggy and the discourse on not being soggy is good.”

That is what Ven. Mahā Moggallāna said, and the Teacher approved. Gratified, the monks delighted in Ven. Mahā Moggallāna’s words.

A certain monk went to another monk and, on arrival, said to him, “To what extent, my friend, is a monk’s vision said to be well-purified?”

“When a monk discerns, as it has come to be, the origination & passing away of the six media of sensory contact, my friend, it is to that extent that his vision is said to be well-purified.”

The first monk, dissatisfied with the other monk’s answer to his question, went to still another monk and, on arrival, said to him, “To what extent, my friend, is a monk’s vision said to be well-purified?”

“When a monk discerns, as it has come to be, the origination & passing away of the five clinging-aggregates, my friend, it is to that extent that his vision is said to be well-purified.”

The first monk, dissatisfied with this monk’s answer to his question, went to still another monk and, on arrival, said to him, “To what extent, my friend, is a monk’s vision said to be well-purified?”

“When a monk discerns, as it has come to be, the origination & passing away of the four great elements [earth, water, wind, & fire], my friend, it is to that extent that his vision is said to be well-purified.”

The first monk, dissatisfied with this monk’s answer to his question, went to still another monk and, on arrival, said to him, “To what extent, my friend, is a monk’s vision said to be well-purified?”

“When a monk discerns, as it has come to be, that whatever is subject to origination is all subject to cessation, my friend, it is to that extent that his vision is said to be well-purified.”

The first monk, dissatisfied with this monk’s answer to his question, then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he [reported to the Blessed One his conversations with the other monks. The Blessed One then said:]

“Monk, it’s as if there were a man who had never seen a riddle tree.[22] He would go to another man who had seen one and, on arrival, would say to him, ‘What, my good man, is a riddle tree like?’

“The other would say, ‘A riddle tree is black, my good man, like a burnt stump.’ For at the time he saw it, that’s what the riddle tree was like.

“Then the first man, dissatisfied with the other man’s answer, went to still another man who had seen a riddle tree and, on arrival, said to him, ‘What, my good man, is a riddle tree like?’

“The other would say, ‘A riddle tree is red, my good man, like a lump of meat.’ For at the time he saw it, that’s what the riddle tree was like.

“Then the first man, dissatisfied with this man’s answer, went to still another man who had seen a riddle tree and, on arrival, said to him, ‘What, my good man, is a riddle tree like?’

“The other would say, ‘A riddle tree is stripped of its bark, my good man, and has burst pods, like an acacia tree.’ For at the time he saw it, that’s what the riddle tree was like.

“Then the first man, dissatisfied with this man’s answer, went to still another man who had seen a riddle tree and, on arrival, said to him, ‘What, my good man, is a riddle tree like?’

“The other would say, ‘A riddle tree has thick foliage, my good man, and gives a dense shade, like a banyan.’ For at the time he saw it, that’s what the riddle tree was like.

“In the same way, monk, however those intelligent men of integrity were focused when their vision became well purified is the way in which they answered.

“Suppose, monk, that there were a royal frontier fortress with strong ramparts, strong walls & arches, and six gates. In it would be a wise, competent, intelligent gatekeeper to keep out those he didn’t know and to let in those he did. A swift pair of messengers, coming from the east, would say to the gatekeeper, ‘Where, my good man, is the commander of this fortress?’ He would say, ‘There he is, sirs, sitting in the central square.’ The swift pair of messengers, delivering their accurate report to the commander of the fortress, would then go back by the route by which they had come. Then a swift pair of messengers, coming from the west… the north… the south, would say to the gatekeeper, ‘Where, my good man, is the commander of this fortress?’ He would say, ‘There he is, sirs, sitting in the central square.’ The swift pair of messengers, delivering their accurate report to the commander of the fortress, would then go back by the route by which they had come.

“I have given you this simile, monk, to convey a message. The message is this: The fortress stands for this body — composed of the four great elements, born of mother & father, nourished with rice & barley gruel, subject to constant rubbing & abrasion, to breaking & falling apart. The six gates stand for the six internal sense media. The gatekeeper stands for mindfulness. The swift pair of messengers stands for tranquility [samatha] and insight [vipassanā]. The commander of the fortress stands for consciousness. The central square stands for the four great elements: the earth-property, the liquid-property, the fire-property, & the wind-property. The accurate report stands for unbinding [nibbāna]. The route by which they had come stands for the noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”

“Monks, in whatever monk or nun there arises desire, passion, aversion, delusion, or mental resistance with regard to forms cognizable via the eye, he/she should hold the mind in check. (Thinking,) ‘It’s dangerous & dubious, that path, thorny & overgrown, a miserable path, a devious path, impenetrable. It’s a path followed by people of no integrity, not a path followed by people of integrity. It’s not worthy of you,’ he/she should hold the mind in check with regard to forms cognizable via the eye.

“In whatever monk or nun there arises desire, passion, aversion, delusion, or mental resistance with regard to sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body… ideas cognizable via the intellect, he/she should hold the mind in check. (Thinking,) ‘It’s dangerous & dubious, that path, thorny & overgrown, a miserable path, a devious path, impenetrable. It’s a path followed by people of no integrity, not a path followed by people of integrity. It’s not worthy of you,’ he/she should hold the mind in check with regard to ideas cognizable via the intellect.

“Suppose that corn had ripened and the watchman was heedless. A corn-eating ox, invading the corn to eat it, would intoxicate itself as much as it liked. In the same way, an uninstructed run-of-the-mill person, not exercising restraint with regard to the six media of sensory contact, intoxicates himself with the five strings of sensuality as much as he likes.

“Now suppose that corn had ripened and the watchman was heedful. The corn-eating ox would invade the corn to eat it, but then the watchman would grab it firmly by the muzzle. Having grabbed it firmly by the muzzle, he would pin it down by the forehead. Having pinned it down by the forehead, he would give it a sound thrashing with a stick. Having given it a sound thrashing with a stick, he would let it go.

“A second time… A third time, the corn-eating ox would invade the corn to eat it, but then the watchman would grab it firmly by the muzzle. Having grabbed it firmly by the muzzle, he would pin it down by the forehead. Having pinned it down by the forehead, he would give it a sound thrashing with a stick. Having given it a sound thrashing with a stick, he would let it go.

“As a result, the corn-eating ox — regardless of whether it went to the village or to the wilds, was standing still or lying down — wouldn’t invade the corn again, because it would recall the earlier taste it got of the stick.

“In the same way, when a monk’s mind is held back, thoroughly held back, from the six media of sensory contact, his mind settles inwardly, grows steady, unified, & concentrated.

“Suppose there were a king or king’s minister who had never heard the sound of a lute before. He might hear the sound of a lute and say, ‘What, my good men, is that sound — so delightful, so tantalizing, so intoxicating, so ravishing, so enthralling?’ They would say, ‘That, sire, is called a lute, whose sound is so delightful, so tantalizing, so intoxicating, so ravishing, so enthralling.’ Then he would say, ‘Go & fetch me that lute.’ They would fetch the lute and say, ‘Here, sire, is the lute whose sound is so delightful, so tantalizing, so intoxicating, so ravishing, so enthralling.’ He would say, ‘Enough of your lute. Fetch me just the sound.’ Then they would say, ‘This lute, sire, is made of numerous components, a great many components. It’s through the activity of numerous components that it sounds: that is, in dependence on the body, the skin, the neck, the frame, the strings, the bridge, and the appropriate human effort. Thus it is that this lute — made of numerous components, a great many components — sounds through the activity of numerous components.’

“Then the king would split the lute into ten pieces, a hundred pieces. Having split the lute into ten pieces, a hundred pieces, he would shave it to splinters. Having shaved it to splinters, he would burn it in a fire. Having burned it in a fire, he would reduce it to ashes. Having reduced it to ashes, he would winnow it before a high wind or let it be washed away by a swift-flowing stream. He would then say, ‘A sorry thing, this lute — whatever a lute may be — by which people have been so thoroughly tricked & deceived.’

“In the same way, a monk investigates form, however far form may go. He investigates feeling… perception… fabrications… consciousness, however far consciousness may go. As he is investigating form… feeling… perception… fabrications… consciousness, however far consciousness may go, any thoughts of ‘me’ or ‘mine’ or ‘I am’ do not occur to him.”

“Suppose that a man, wounded and festering, were to go into a swampy jungle. Its sharp-bladed grasses would pierce his feet; its thorns would scratch his festering sores. And so, from that cause, he would experience an even greater measure of pain and unhappiness. In the same way, there is the case where a certain monk, having gone to a village or to the wilderness, meets up with someone who upbraids him: ‘This venerable one, acting in this way, undertaking practices in this way, is a thorn of impurity in this village.’ Knowing this person to be a thorn, one should understand restraint and lack of restraint.

“And what is lack of restraint? There is the case where a monk, seeing a form with the eye, is set on pleasing forms, is repelled by unpleasing forms, and remains with body-mindfulness unestablished, with limited awareness. He does not discern, as it has come to be, the awareness-release, the discernment-release, where any evil, unskillful mental qualities that have arisen utterly cease without remainder.

“Cognizing an idea with the intellect, he is set on pleasing ideas, is repelled by unpleasing ideas, and remains with body-mindfulness unestablished, with limited awareness. He does not discern, as it has come to be, the awareness-release, the discernment-release, where any evil, unskillful mental qualities that have arisen utterly cease without remainder.

“Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile… a bird… a dog… a hyena… a monkey, he would bind it with a strong rope. Binding them all with a strong rope, and tying a knot in the middle, he would set chase to them.

“Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, ‘I’ll go into the anthill.’ The crocodile would pull, thinking, ‘I’ll go into the water.’ The bird would pull, thinking, ‘I’ll fly up into the air.’ The dog would pull, thinking, ‘I’ll go into the village.’ The hyena would pull, thinking, ‘I’ll go into the charnel ground.’ The monkey would pull, thinking, ‘I’ll go into the forest.’ And when these six animals became internally exhausted, they would submit, they would surrender, they would come under the sway of whichever among them was the strongest. In the same way, in any monk whose mindfulness immersed in the body is undeveloped & unpursued, the eye pulls toward pleasing forms, while unpleasing forms are repellent. The ear pulls toward pleasing sounds… The nose pulls toward pleasing aromas… The tongue pulls toward pleasing flavors… The body pulls toward pleasing tactile sensations… The intellect pulls toward pleasing ideas, while unpleasing ideas are repellent. This, monks, is lack of restraint.

“And what is restraint? There is the case where a monk, seeing a form with the eye, is not set on pleasing forms, is not repelled by unpleasing forms, and remains with body-mindfulness established, with immeasurable awareness. He discerns, as it has come to be, the awareness-release, the discernment-release, where all evil, unskillful mental qualities that have arisen utterly cease without remainder.

“Cognizing an idea with the intellect, he is not set on pleasing ideas, is not repelled by unpleasing ideas, and remains with body-mindfulness established, with immeasurable awareness. He discerns, as it has come to be, the awareness-release, the discernment-release, where all evil, unskillful mental qualities that have arisen utterly cease without remainder.

“Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile… a bird… a dog… a hyena… a monkey, he would bind it with a strong rope. Binding them all with a strong rope, he would tether them to a strong post or stake.

“Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, ‘I’ll go into the anthill.’ The crocodile would pull, thinking, ‘I’ll go into the water.’ The bird would pull, thinking, ‘I’ll fly up into the air.’ The dog would pull, thinking, ‘I’ll go into the village.’ The hyena would pull, thinking, ‘I’ll go into the charnel ground.’ The monkey would pull, thinking, ‘I’ll go into the forest.’ And when these six animals became internally exhausted, they would stand, sit, or lie down right there next to the post or stake. In the same way, in any monk whose mindfulness immersed in the body is developed & pursued, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. The ear does not pull toward pleasing sounds… The nose does not pull toward pleasing aromas… The tongue does not pull toward pleasing flavors… The body does not pull toward pleasing tactile sensations… The intellect does not pull toward pleasing ideas, and unpleasing ideas are not repellent. This, monks, is restraint.

“The ‘strong post or stake’ is a synonym for mindfulness immersed in the body.

“Thus you should train yourselves: ‘We will develop mindfulness immersed in the body. We will pursue it, give it a means of transport, give it a grounding. We will steady it, consolidate it, and set about it properly.’ That is how you should train yourselves.”

“Suppose, monks, that a sheaf of barley were thrown down at a large four-way intersection, and six men were to come along with flails in their hands. They would thrash the sheaf of barley with their six flails. Thus the sheaf of barley would be thoroughly thrashed with the six flails. Then a seventh man would come along with a flail in his hand. He would thrash the sheaf of barley with a seventh flail. Thus the sheaf of barley would be even more thoroughly thrashed with the seventh flail.

“In the same way, the uninstructed run-of-the-mill person is thrashed in the eye by pleasing & unpleasing forms… thrashed in the ear by pleasing & unpleasing sounds… thrashed in the nose by pleasing & unpleasing aromas… thrashed in the tongue by pleasing & unpleasing flavors… thrashed in the body by pleasing & unpleasing tactile sensations… thrashed in the intellect by pleasing & unpleasing ideas. And if that uninstructed run-of-the-mill person forms intentions for the sake of further becoming in the future, then he — that foolish person — is even more thoroughly thrashed, just like the sheaf of barley thrashed with the seventh flail.

“Once, monks, the devas & asuras were arrayed for battle. Then Vepacitti, the lord of the asuras, addressed the asuras: ‘If, dear sirs, in the battle of the devas arrayed against the asuras, the asuras win and the devas are defeated, bind Sakka, the lord of the devas, neck, hand, & foot and bring him before me in the city of the asuras.’

“As for Sakka, lord of the devas, he addressed the Devas of the Thirty-three: ‘If dear sirs, in the battle of the devas arrayed against the asuras, the devas win and the asuras are defeated, bind Vepacitti, the lord of the asuras, neck, hand, & foot and bring him before me in the righteous assembly of the devas.’

“Now, in that battle the devas won. So the Devas of the Thirty-three bound Vepacitti, the lord of the asuras, neck, hand, & foot and brought him before Sakka in the righteous assembly of the devas.

“So there was Vepacitti, the lord of the asuras, bound neck, hand, & foot. When the thought occurred to him, ‘The devas are in the right and the asuras in the wrong. I’m now going over to the city of the devas,’ then he viewed himself as freed from that fivefold bond. He was fully provided with the five strings of heavenly sensuality. But when the thought occurred to him, ‘The asuras are in the right and the devas in the wrong. I will go over to the city of the asuras,’ then he viewed himself as bound with that fivefold bond, deprived of the five strings of heavenly sensuality. That’s how subtle the bonds of Vepacitti were. But the bonds of Māra are even more subtle. Anyone who supposes is bound by Māra. Anyone who doesn’t suppose is freed from the Evil One.

“‘I am’ is a supposition. ‘I am this’ is a supposition. ‘I shall be’ is a supposition. ‘I shall not be’…‘I shall be possessed of form’…‘I shall not be possessed of form’…‘I shall be percipient’…‘I shall not be percipient’… ‘I shall be neither percipient nor non-percipient’ is a supposition. Supposition is a disease, supposition is a cancer, supposition is an arrow. Therefore, monks, you should train yourselves: ‘We will dwell with an awareness free of suppositions.’

“‘I am’ is a perturbation. ‘I am this’ is a perturbation. ‘I shall be’ is a perturbation. ‘I shall not be’…‘I shall be possessed of form’…‘I shall not be possessed of form’…‘I shall be percipient’…‘I shall not be percipient’… ‘I shall be neither percipient nor non-percipient’ is a perturbation. Perturbation is a disease, perturbation is a cancer, perturbation is an arrow. Therefore, monks, you should train yourselves: ‘We will dwell with an awareness free of perturbations.’

“‘I am’ is a wavering. ‘I am this’ is a wavering. ‘I shall be’ is a wavering. ‘I shall not be’…‘I shall be possessed of form’…‘I shall not be possessed of form’…‘I shall be percipient’…‘I shall not be percipient’… ‘I shall be neither percipient nor non-percipient’ is a wavering. Wavering is a disease, wavering is a cancer, wavering is an arrow. Therefore, monks, you should train yourselves: ‘We will dwell with an awareness free of waverings.’

“‘I am’ is an objectification. ‘I am this’ is an objectification. ‘I shall be’ is an objectification. ‘I shall not be’…‘I shall be possessed of form’…‘I shall not be possessed of form’…‘I shall be percipient’…‘I shall not be percipient’… ‘I shall be neither percipient nor non-percipient’ is an objectification. Objectification is a disease, objectification is a cancer, objectification is an arrow. Therefore, monks, you should train yourselves: ‘We will dwell with an awareness free of objectifications.’

“‘I am’ is an act of conceit. ‘I am this’ is an act of conceit. ‘I shall be’ is an act of conceit. ‘I shall not be’…‘I shall be possessed of form’…‘I shall not be possessed of form’…‘I shall be percipient’…‘I shall not be percipient’… ‘I shall be neither percipient nor non-percipient’ is an act of conceit. An act of conceit is a disease, an act of conceit is a cancer, an act of conceit is an arrow. Therefore, monks, you should train yourselves: ‘We will dwell with an awareness free of acts of conceit.’”

“Monks, when an uninstructed run-of-the-mill person makes the statement, ‘There is a bottomless chasm in the ocean,’ he is talking about something that doesn’t exist, that can’t be found. The word ‘bottomless chasm’ is actually a designation for painful bodily feeling.

“When an uninstructed run-of-the-mill person is touched by a painful bodily feeling, he sorrows, grieves, & laments, beats his breast, becomes distraught. This is called an uninstructed run-of-the-mill person who has not risen up out of the bottomless chasm, who has not gained a foothold.

“When a well-instructed disciple of the noble ones is touched by a painful bodily feeling, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called a well-instructed disciple of the noble ones who has risen up out of the bottomless chasm, whose foothold is gained.”

“Monks, an uninstructed run-of-the-mill person feels feelings of pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. A well-instructed disciple of the noble ones also feels feelings of pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. So what difference, what distinction, what distinguishing factor is there between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person?”

“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”

“In that case, monks, listen & pay close attention. I will speak.”

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

The Blessed One said, “When touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. So he feels two pains, physical & mental. Just as if they were to shoot a man with an arrow and, right afterward, were to shoot him with another one, so that he would feel the pains of two arrows, in the same way, when touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. So he feels two pains, physical & mental.

“As he is touched by that painful feeling, he is resistant. Any resistance-obsession with regard to that painful feeling obsesses him. Touched by that painful feeling, he delights in sensuality. Why is that? Because the uninstructed run-of-the-mill person does not discern any escape from painful feeling aside from sensuality. As he is delighting in sensuality, any passion-obsession with regard to that feeling of pleasure obsesses him. He does not discern, as it has come to be, the origination, passing away, allure, drawback, or escape from that feeling. As he does not discern the origination, passing away, allure, drawback, or escape from that feeling, then any ignorance-obsession with regard to that feeling of neither-pleasure-nor-pain obsesses him.

“Sensing a feeling of pleasure, he senses it as though joined with it. Sensing a feeling of pain, he senses it as though joined with it. Sensing a feeling of neither-pleasure-nor-pain, he senses it as though joined with it. This is called an uninstructed run-of-the-mill person joined with birth, aging, & death; with sorrows, lamentations, pains, distresses, & despairs. He is joined, I tell you, with suffering & stress.

“Now, the well-instructed disciple of the noble ones, when touched with a feeling of pain, does not sorrow, grieve, or lament, does not beat his breast or become distraught. So he feels one pain: physical, but not mental. Just as if they were to shoot a man with an arrow and, right afterward, did not shoot him with another one, so that he would feel the pain of only one arrow, in the same way, when touched with a feeling of pain, the well-instructed disciple of the noble ones does not sorrow, grieve, or lament, does not beat his breast or become distraught. He feels one pain: physical, but not mental.

“As he is touched by that painful feeling, he is not resistant. No resistance-obsession with regard to that painful feeling obsesses him. Touched by that painful feeling, he does not delight in sensuality. Why is that? Because the well-instructed disciple of the noble ones discerns an escape from painful feeling aside from sensuality. As he is not delighting in sensuality, no passion-obsession with regard to that feeling of pleasure obsesses him. He discerns, as it has come to be, the origination, passing away, allure, drawback, and escape from that feeling. As he discerns the origination, passing away, allure, drawback, and escape from that feeling, no ignorance-obsession with regard to that feeling of neither-pleasure-nor-pain obsesses him.

“Sensing a feeling of pleasure, he senses it disjoined from it. Sensing a feeling of pain, he senses it disjoined from it. Sensing a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. This is called a well-instructed disciple of the noble ones disjoined from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is disjoined, I tell you, from suffering & stress.

“This is the difference, this the distinction, this the distinguishing factor between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person.”

I have heard that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest. Then, emerging from his seclusion in the evening, he went to the sick ward. On arrival he sat down on a seat made ready. Having sat down, he addressed the monks: “A monk should approach the time of death mindful & alert. This is our instruction to you all.

“And how is a monk mindful? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is how a monk is mindful.

“And how is a monk alert? When going forward & returning, he makes himself fully alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe, & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. This is how a monk is alert.

“So a monk should approach the time of death mindful & alert. This is our instruction to you all.

“As a monk is dwelling thus mindful & alert — heedful, ardent, & resolute — a feeling of pleasure arises in him. He discerns that ‘A feeling of pleasure has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, & dependently co-arisen, how can this feeling of pleasure that has arisen be constant?’ He remains focused on inconstancy with regard to the body & to the feeling of pleasure. He remains focused on dissolution… dispassion… cessation… relinquishment with regard to the body & to the feeling of pleasure. As he remains focused on inconstancy… dissolution… dispassion… cessation… relinquishment with regard to the body & to the feeling of pleasure, he abandons any passion-obsession for the body & the feeling of pleasure.

“As he is dwelling thus mindful & alert — heedful, ardent, & resolute — a feeling of pain arises in him. He discerns that ‘A feeling of pain has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, & dependently co-arisen, how can this feeling of pain that has arisen be constant?’ He remains focused on inconstancy with regard to the body & to the feeling of pain. He remains focused on dissolution… dispassion… cessation… relinquishment with regard to the body & to the feeling of pain. As he remains focused on inconstancy… dissolution… dispassion… cessation… relinquishment with regard to the body & to the feeling of pain, he abandons any resistance-obsession for the body & the feeling of pain.

“As he is dwelling thus mindful & alert — heedful, ardent, & resolute — a feeling of neither-pleasure-nor-pain arises in him. He discerns that ‘A feeling of neither-pleasure-nor-pain has arisen in me. It is dependent on a requisite condition, not independent. Dependent on what? Dependent on this body. Now, this body is inconstant, fabricated, dependently co-arisen. Being dependent on a body that is inconstant, fabricated, & dependently co-arisen, how can this feeling of neither-pleasure-nor-pain that has arisen be constant?’ He remains focused on inconstancy with regard to the body & to the feeling of neither-pleasure-nor-pain. He remains focused on dissolution… dispassion… cessation… relinquishment with regard to the body & to the feeling of neither-pleasure-nor-pain. As he remains focused on inconstancy… dissolution… dispassion… cessation… relinquishment with regard to the body & to the feeling of neither-pleasure-nor-pain, he abandons any ignorance-obsession for the body & the feeling of neither-pleasure-nor-pain.

“Sensing a feeling of pleasure, he discerns that it is inconstant, not grasped at, not relished. Sensing a feeling of pain… Sensing a feeling of neither-pleasure-nor-pain, he discerns that it is inconstant, not grasped at, not relished. Sensing a feeling of pleasure, he senses it disjoined from it. Sensing a feeling of pain… Sensing a feeling of neither-pleasure-nor-pain, he senses it disjoined from it. When sensing a feeling limited to the body, he discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, he discerns that ‘I am sensing a feeling limited to life.’ He discerns that ‘With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.’

“Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick — and from not being provided any other sustenance — it goes out unnourished; in the same way, when sensing a feeling limited to the body, he discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, he discerns that ‘I am sensing a feeling limited to life.’ He discerns that ‘With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.’”

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: ‘Three feelings have been spoken of by the Blessed One: a feeling of pleasure, a feeling of pain (stress), & a feeling of neither pleasure nor pain. These are the three feelings spoken of by the Blessed One. But the Blessed One has said: “Whatever is felt comes under stress (pain).” Now in what connection was this stated by the Blessed One: “Whatever is felt comes under stress (pain)?”’”

“Excellent, monk. Excellent. These three feelings have been spoken of by me: a feeling of pleasure, a feeling of pain (stress), & a feeling of neither pleasure nor pain. These are the three feelings spoken of by me. But I have also said: ‘Whatever is felt comes under stress (pain).’ That I have stated simply in connection with the inconstancy of fabrications. That I have stated simply in connection with the nature of fabrications to end… in connection with the nature of fabrications to fall away… to fade away… to cease… in connection with the nature of fabrications to change.

“And I have also taught the step-by-step cessation of fabrications. When one has attained the first jhāna, speech has ceased. When one has attained the second jhāna, directed thought & evaluation have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-and-out breathing has ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception & feeling, perception & feeling have ceased. When a monk’s effluents have ended, passion has ceased, aversion has ceased, delusion has ceased.

“Then, monk, I have also taught the step-by-step total stilling of fabrications. When one has attained the first jhāna, speech has been totally stilled. When one has attained the second jhāna, directed thought & evaluation have been totally stilled. When one has attained the third jhāna, rapture has been totally stilled. When one has attained the fourth jhāna, in-and-out breathing has been totally stilled. When one has attained the dimension of the infinitude of space, the perception of forms has been totally stilled. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has been totally stilled. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has been totally stilled. When one has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has been totally stilled. When one has attained the cessation of perception & feeling, perception & feeling have been totally stilled. When a monk’s effluents have ended, passion has been totally stilled, aversion has been totally stilled, delusion has been totally stilled.

“There are these six calmings. When one has attained the first jhāna, speech has been calmed. When one has attained the second jhāna, directed thought & evaluation have been calmed. When one has attained the third jhāna, rapture has been calmed. When one has attained the fourth jhāna, in-and-out breathing has been calmed. When one has attained the cessation of perception & feeling, perception & feeling have been calmed. When a monk’s effluents have ended, passion has been calmed, aversion has been calmed, delusion has been calmed.”

Then Pañcakaṅga the carpenter[23] went to Ven. Udāyin and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Udāyin, “Venerable Udāyin, how many feelings have been described by the Blessed One?”

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

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

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

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

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

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

(The Blessed One said,) “Ānanda, it was a genuine exposition that Pañcakaṅga the carpenter didn’t accept from Udāyin the monk, and it was a genuine exposition that Udāyin the monk didn’t accept from Pañcakaṅga the carpenter. There is the exposition whereby I have spoken of two feelings, the exposition whereby I have spoken of three feelings… five… six… eighteen… thirty-six… one hundred and eight feelings.[24]

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

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

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

“Though there are those who say, ‘They [i.e., beings] experience this as the highest existing pleasure & joy,’[25] I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime.

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

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

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

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

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

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

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is the other pleasure more excellent than that pleasure and more sublime.[27]

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

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance,[27] and not attending to perceptions of multiplicity,[28] (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. This is the other pleasure more excellent than that pleasure and more sublime.

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

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

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

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

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

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

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

“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling.[29] This is the other pleasure more excellent than that pleasure and more sublime.

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

On one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrel’s Sanctuary. There Moḷiyasivaka the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “Master Gotama, there are some contemplatives & brahmans who are of this doctrine, this view: Whatever an individual feels — pleasure, pain, neither-pleasure-nor-pain — is entirely caused by what was done before. Now what does Master Gotama say to that?”

[The Buddha:] “There are cases where some feelings arise based on bile [i.e., diseases and pains that come from a malfunction of the gall bladder]. You yourself should know how some feelings arise based on bile. Even the world is agreed on how some feelings arise based on bile. So any contemplatives & brahmans who are of the doctrine & view that whatever an individual feels — pleasure, pain, neither-pleasure-nor-pain — is entirely caused by what was done before — slip past what they themselves know, slip past what is agreed on by the world. Therefore I say that those contemplatives & brahmans are wrong.”

“There are cases where some feelings arise based on phlegm… based on internal winds… based on a combination of bodily humors… from the change of the seasons… from uneven [‘out-of-tune’] care of the body… from harsh treatment… from the result of kamma. You yourself should know how some feelings arise from the result of kamma. Even the world is agreed on how some feelings arise from the result of kamma. So any contemplatives & brahmans who are of the doctrine & view that whatever an individual feels — pleasure, pain, neither pleasure-nor-pain — is entirely caused by what was done before — slip past what they themselves know, slip past what is agreed on by the world. Therefore I say that those contemplatives & brahmans are wrong.”

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

“Monks, I will teach you a one-hundred-and-eight exposition that is a Dhamma exposition. Listen & pay close attention. I will speak.”

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

The Blessed One said: “And which one-hundred-and-eight exposition is a Dhamma exposition? There is the exposition whereby I have spoken of two feelings, the exposition whereby I have spoken of three feelings… five… six… eighteen… thirty-six… one hundred and eight feelings.

“And which are the two feelings? Physical & mental. These are the two feelings.

“And which are the three feelings? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are the three feelings.

“And which are the five feelings? The pleasure-faculty, the pain-faculty, the happiness-faculty, the distress-faculty, the equanimity-faculty. These are the five feelings.[31]

“And which are the six feelings? A feeling born of eye-contact, a feeling born of ear-contact… nose-contact… tongue-contact… body-contact… intellect-contact. These are the six feelings.

“And which are the eighteen feelings? Six happiness-explorations, six distress-explorations, six equanimity-explorations.[32] These are the eighteen feelings.

“And which are the thirty-six feelings? Six kinds of house-based happiness & six kinds of renunciation-based happiness; six kinds of house-based distress & six kinds of renunciation-based distress; six kinds of house-based equanimity & six kinds of renunciation-based equanimity.[33] These are the thirty-six feelings.

“And which are the one hundred and eight feelings? Thirty-six past feelings, thirty-six future feelings, and thirty-six present feelings. These are the one hundred and eight feelings.

“And this, monks, is the one-hundred-and-eight exposition that is a Dhamma exposition.”

Then a certain bhikkhu went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “What, lord, is feeling? What is the origination of feeling? What is the path of practice leading to the origination of feeling? What is the cessation of feeling? What is the path of practice leading to the cessation of feeling? What is the allure of feeling, what is its drawback, what is the escape from it?”

“Monk, there are three feelings: a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are called feelings.

“From the origination of contact comes the origination of feeling.

“Craving is the path of practice leading to the origination of feeling.

“From the cessation of contact is the cessation of feeling.

“This very noble eightfold path is the path of practice leading to the cessation of feeling. In other words, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“Whatever pleasure & happiness arise in dependence on feeling: That is the allure of feeling.

“The fact that feeling is inconstant, stressful, subject to change: That is the drawback of feeling.

“The subduing of desire-passion for feeling, the abandoning of desire-passion for feeling: That is the escape from feeling.”

“Monks, there is rapture of the flesh, rapture not of the flesh, and rapture more not-of-the-flesh than that not of the flesh. There is pleasure of the flesh, pleasure not of the flesh, and pleasure more not-of-the-flesh than that not of the flesh. There is equanimity of the flesh, equanimity not of the flesh, and equanimity more not-of-the-flesh than that not of the flesh. There is liberation of the flesh, liberation not of the flesh, and liberation more not-of-the-flesh than that not of the flesh.

“And what is rapture of the flesh? There are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable via the ear… Aromas cognizable via the nose… Flavors cognizable via the tongue… Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Now whatever rapture arises in dependence on these five strings of sensuality, that is called rapture of the flesh.

“And what is rapture not of the flesh? There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. This is called rapture not of the flesh.

“And what is the rapture more not-of-the-flesh than that not of the flesh? Whatever rapture arises in an effluent-ended monk as he is reflecting on his mind released from passion, reflecting on his mind released from aversion, reflecting on his mind released from delusion, that is called rapture more not-of-the-flesh than that not of the flesh.

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

“And what is pleasure not of the flesh? There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, senses pleasure with the body, and enters & remains in the third jhāna, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ This is called pleasure not of the flesh.

“And what is the pleasure more not-of-the-flesh than that not of the flesh? Whatever pleasure arises in an effluent-ended monk as he is reflecting on his mind released from passion, reflecting on his mind released from aversion, reflecting on his mind released from delusion, that is called pleasure more not-of-the-flesh than that not of the flesh.

“And what is equanimity of the flesh? There are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable via the ear… Aromas cognizable via the nose… Flavors cognizable via the tongue… Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Whatever equanimity arises in dependence on these five strings of sensuality, that is called equanimity of the flesh.

“And what is equanimity not of the flesh? There is the case where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. This is called equanimity not of the flesh.

“And what is the equanimity more not-of-the-flesh than that not of the flesh? Whatever equanimity arises in an effluent-ended monk as he is reflecting on his mind released from passion, reflecting on his mind released from aversion, reflecting on his mind released from delusion, that is called equanimity more not-of-the-flesh than that not of the flesh.

“And what is liberation of the flesh? Liberation associated with form is of the flesh. What is liberation not of the flesh? Liberation associated with the formless is not of the flesh.

“And what is the liberation more not-of-the-flesh than that not of the flesh? Whatever liberation arises in an effluent-ended monk as he is reflecting on his mind released from passion, reflecting on his mind released from aversion, reflecting on his mind released from delusion, that is called liberation more not-of-the-flesh than that not of the flesh.”

“A female disciple of the noble ones who grows in terms of these five types of growth grows in the noble growth. She grasps hold of what is essential and what is excellent in the body. Which five?

“She grows in terms of conviction.

“She grows in terms of virtue.

“She grows in terms of learning.

“She grows in terms of generosity.

“She grows in terms of discernment.[34]

“Growing in terms of these five types of growth, the female disciple of the noble ones grows in the noble growth. She grasps hold of what is essential and what is excellent in the body.”

On one occasion Ven. Sāriputta was staying in Magadha near Nāla Village. Then Jambukhādaka the wanderer went to Ven. Sāriputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to Ven. Sāriputta: “‘Stress, stress,’ it is said, my friend Sāriputta. Which type of stress (are they referring to)?”

“There are these three forms of stressfulness, my friend: the stressfulness of pain, the stressfulness of fabrication, the stressfulness of change. These are the three forms of stressfulness.”

“But is there a path, is there a practice for the full comprehension of these forms of stressfulness?”

“Yes, there is a path, there is a practice for the full comprehension of these forms of stressfulness.”

“Then what is the path, what is the practice for the full comprehension of these forms of stressfulness?”

“Precisely this noble eightfold path, my friend: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the practice for the full comprehension of these forms of stressfulness.”

“It’s an auspicious path, my friend, an auspicious practice for the full comprehension of these forms of stressfulness — enough for the sake of heedfulness.”

On one occasion a large number of senior monks were staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went to them and, on arrival, having bowed down to them, sat to one side. As he was sitting there he said to them: “Venerable sirs, may the senior monks acquiesce to tomorrow’s meal from me.”

The senior monks acquiesced by silence. Then Citta the householder, sensing the senior monks’ acquiescence, got up from his seat and, having bowed down to them, circumambulated them — keeping them to his right — and left.

When the night had passed, the senior monks adjusted their lower robes in the early morning and, taking their bowls & outer robes, went to Citta’s residence. There they sat down on the appointed seats. Citta the householder went to them and, having bowed down to them, sat to one side. As he was sitting there, he said to the most senior monk:

“Venerable sir, concerning the various views that arise in the world — ‘The cosmos is eternal’ or ‘The cosmos isn’t eternal’; ‘The cosmos is finite’ or ‘The cosmos is infinite’; ‘The soul and the body are the same’ or ‘The soul is one thing, the body another’; ‘A Tathāgata exists after death’ or ‘A Tathāgata doesn’t exist after death’ or ‘A Tathāgata both exists & doesn’t exist after death’ or ‘A Tathāgata neither exists nor doesn’t exist after death’; these along with the sixty-two views mentioned in the Brahmajāla [DN 1] — when what is present do these views come into being, and when what is absent do they not come into being?”

When this was said, the senior monk was silent. A second time… A third time Citta the householder asked, “Concerning the various views that arise in the world… when what is present do they come into being, and what is absent do they not come into being?” A third time the senior monk was silent.

Now on that occasion Ven. Isidatta was the most junior of all the monks in that Saṅgha. Then he said to the senior monk: “Allow me, venerable sir, to answer Citta the householder’s question.”

“Go ahead & answer it, friend Isidatta.”

“Now, householder, are you asking this: ‘Concerning the various views that arise in the world… when what is present do they come into being, and what is absent do they not come into being?’?”

“Yes, venerable sir.”

“Concerning the various views that arise in the world, householder… when self-identity view is present, these views come into being; when self-identity view is absent, they don’t come into being.”

“But, venerable sir, how does self-identity view come into being?”

“There is the case, householder, where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form. He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identity view comes into being.”

“And, venerable sir, how does self-identity view not come into being?”

“There is the case, householder, where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He doesn’t assume feeling to be the self… He doesn’t assume perception to be the self… He doesn’t assume fabrications to be the self… He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identity view does not come into being.”

“Venerable sir, where does Master Isidatta come from?”

“I come from Avanti, householder.”

“There is, venerable sir, a clansman from Avanti named Isidatta, an unseen friend of mine, who has gone forth. Have you ever seen him?”

“Yes, householder.”

“Where is he living now, venerable sir?”

When this was said, the Venerable Isidatta was silent.

“Are you my Isidatta?”

“Yes, householder.”

“Then may Master Isidatta delight in the charming Wild Mango Grove at Macchikāsaṇḍa. I will be responsible for your robes, almsfood, lodgings, & medicinal requisites.”

“That is admirably said, householder.”

Then Citta the householder — having delighted & rejoiced in the Venerable Isidatta’s words — with his own hand served & satisfied the senior monks with choice staple & non-staple foods. When the senior monks had finished eating and had rinsed their bowls & hands, they got up from their seats and left.

Then the most senior monk said to the Venerable Isidatta: “It was excellent, friend Isidatta, the way that question inspired you to answer. It didn’t inspire an answer in me at all. Whenever a similar question comes up again, may it inspire you to answer as you did just now.”

Then Ven. Isidatta — having set his lodging in order and taking his bowl & robes — left Macchikāsaṇḍa. And in leaving Macchikāsaṇḍa, he was gone for good and never returned.

On one occasion a large number of senior monks were staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went to them and, on arrival, having bowed down to them, sat to one side. As he was sitting there, he said to them: “Venerable sirs, may the senior monks acquiesce to tomorrow’s meal from me.”

The senior monks acquiesced by silence. Then Citta the householder, sensing the senior monks’ acquiescence, got up from his seat and, having bowed down to them, circumambulated them — keeping them to his right — and left.

When the night had passed, the senior monks adjusted their lower robes in the early morning and, taking their bowls & outer robes, went to Citta’s residence. There they sat down on the appointed seats. Then Citta the householder, with his own hand, served & satisfied them with exquisite milk-rice mixed with ghee. When the senior monks had finished eating and had rinsed their bowls & hands, they got up from their seats and left. Citta the householder, having said, “Give away the rest,” followed behind the senior monks.

Now on that occasion it was hot & sweltering. The senior monks went along with their bodies melting, as it were, from the meal they had finished. And on that occasion Ven. Mahaka was the most junior of all the monks in that Saṅgha. He said to the senior monk: “Wouldn’t it be nice, venerable elder, if a cool wind were to blow, and there were a thundering cloud, and rain would fall in scattered drops?”

“Yes, friend Mahaka, that would be nice…”

Then Ven. Mahaka willed a psychic feat such that a cool wind blew, a thundering cloud developed, and the rain fell in scattered drops. The thought occurred to Citta the householder, “Such is the psychic power of the most junior of all the monks in this Saṅgha!”

Then when Ven. Mahaka reached the monastery/park, he said to the senior monk, “Is that enough, venerable sir?”

“That’s enough, friend Mahaka — what you have done, what you have offered.”

Then the monks went to their separate dwellings, and Ven. Mahaka went to his.

Then Citta the householder went to Ven. Mahaka and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to him, “It would be good, venerable sir, if Master Mahaka would show me a superior human attainment, a miracle of psychic power.”

“In that case, householder, spread out your upper robe on the porch and put a pile of grass on it.”

Responding, “As you say, venerable sir,” to Ven. Mahaka, Citta the householder spread out his upper robe on the porch and put a pile of grass on it.

Then Ven. Mahaka, having entered his dwelling and bolted the door, willed a psychic feat such that flame shot through the keyhole and the space around the door, burning up the grass but not the robe.

Then Citta the householder, having shaken out the robe, stood to one side — in awe, his hair standing on end. Ven. Mahaka came out of his dwelling and said, “Is that enough, householder?”

“That’s enough, venerable sir — what you have done, what you have offered. May Master Mahaka delight in the charming Wild Mango Grove at Macchikāsaṇḍa. I will be responsible for your robes, almsfood, lodgings, & medicinal requisites.”

“That is admirably said, householder.”

Then Ven. Mahaka — having set his lodging in order and taking his bowl & robes — left Macchikāsaṇḍa. And in leaving Macchikāsaṇḍa, he was gone for good and never returned.[35]

On one occasion Ven. Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Kāmabhū, “Venerable sir, how many (types of) fabrications are there?”

“There are three fabrications, householder: bodily-fabrications, verbal fabrications, & mental fabrications.”

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “But what are bodily-fabrications? What are verbal fabrications? What are mental fabrications?”

“In-&-out breaths are bodily fabrications. Directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental fabrications.”

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “But why are in-&-out breaths bodily fabrications? Why are directed thought & evaluation verbal fabrications? Why are perceptions & feelings mental fabrications?”

“In-&-out breaths are bodily; these are things tied up with the body. That’s why in-&-out breaths are bodily fabrications. Having first directed one’s thoughts and made an evaluation, one then breaks out into speech. That’s why directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental; these are things tied up with the mind. That’s why perceptions & feelings are mental fabrications.”

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “Now, how does the attainment of the cessation of perception & feeling come about?”

“The thought does not occur to a monk as he is attaining the cessation of perception & feeling that ‘I am about to attain the cessation of perception & feeling’ or that ‘I am attaining the cessation of perception & feeling’ or that ‘I have attained the cessation of perception & feeling.’ Instead, the way his mind has previously been developed leads him to that state.”

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “When a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?”

“When a monk is attaining the cessation of perception & feeling, verbal fabrications cease first, then bodily fabrications, then mental fabrications.”[36]

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “What is the difference between a monk who has died & passed away and a monk who has attained the cessation of perception & feeling?”

“In the case of a monk who has died & passed away, his bodily fabrication has ceased & subsided, verbal fabrication has ceased & subsided, mental fabrication has ceased & subsided, his life force is totally ended, his heat is dissipated, and his faculties are shut down. But in the case of a monk who has attained the cessation of perception & feeling, his bodily fabrication has ceased & subsided, verbal fabrication has ceased & subsided, mental fabrication has ceased & subsided, his life force is not ended, his heat is not dissipated, and his faculties are bright & clear. This is the difference between a monk who has died & passed away and a monk who has attained the cessation of perception & feeling.”[37]

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “Now, how does emergence from the cessation of perception & feeling come about?”

“The thought does not occur to a monk as he is emerging from the cessation of perception & feeling that ‘I am about to emerge from the cessation of perception & feeling’ or that ‘I am emerging from the cessation of perception & feeling’ or that ‘I have emerged from the cessation of perception & feeling.’ Instead, the way his mind has previously been developed leads him to that state.”

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “When a monk is emerging from the cessation of perception & feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?”

“When a monk is emerging from the cessation of perception & feeling, mental fabrications arise first, then bodily fabrications, then verbal fabrications.”

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “When a monk has emerged from the cessation of perception & feeling, how many contacts make contact?”

“When a monk has emerged from the cessation of perception & feeling, three contacts make contact: contact with emptiness, contact with the themeless, & contact with the undirected.”[38]

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “When a monk has emerged from the cessation of perception & feeling, to what does his mind lean, to what does it tend, to what does it incline?”

“When a monk has emerged from the cessation of perception & feeling, his mind leans to seclusion, tends to seclusion, inclines to seclusion.”[39]

“Very good, venerable sir.” And, delighting in and approving of Ven. Kāmabhū’s answer, Citta asked him a further question: “How many mental qualities are of great help in the attainment of the cessation of perception & feeling?”

“Actually, householder, you have asked last what should have been asked first. Nevertheless, I will answer you. Two qualities are of great help in the attainment of the cessation of perception & feeling: tranquility & insight.”[40]

On one occasion Ven. Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Godatta said to him, “Householder, the immeasurable awareness-release, the nothingness awareness-release, the emptiness awareness-release, the themeless awareness-release: Are these phenomena different in meaning and different in name, or are they one in meaning and different only in name?”

“Venerable sir, there is a line of reasoning by which these phenomena are different in meaning and different in name, and there is a line of reasoning by which they are one in meaning and different only in name.

“And what is the line of reasoning by which they are different in meaning and different in name? There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill — abundant, enlarged, immeasurable, without hostility, without ill will. He keeps pervading the first direction with an awareness imbued with compassion… empathetic joy… equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, enlarged, immeasurable, without hostility, without ill will. This is called the immeasurable awareness-release.

“And what is the nothingness awareness-release? There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, thinking, ‘There is nothing,’ enters & remains in the dimension of nothingness. This is called the nothingness awareness-release.

“And what is the emptiness awareness-release? There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: ‘This is empty of self or of anything pertaining to self.’[41] This is called the emptiness awareness-release.

“And what is the themeless awareness-release? There is the case where a monk, not attending to any theme (object of awareness) enters & remains in the themeless concentration of awareness.[42] This is called the themeless awareness-release.

“This, venerable sir, is the line of reasoning by which these phenomena are different in meaning and different in name.

“And what, venerable sir, is the line of reasoning by which they are one in meaning and different only in name? Passion, venerable sir, is a making of measurement, aversion a making of measurement, delusion a making of measurement. For a monk whose effluents are ended these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. To the extent that there are immeasurable awareness-releases, the unprovokable awareness-release is declared supreme. And that unprovokable awareness-release is empty of passion, empty of aversion, empty of delusion.

“Passion is a something, aversion a something, delusion a something. For a monk whose effluents are ended these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. To the extent that there are nothingness awareness-releases, the unprovokable awareness-release is declared supreme. And that unprovokable awareness-release is empty of passion, empty of aversion, empty of delusion.

“Passion is a making of themes, aversion a making of themes, delusion a making of themes. For a monk whose effluents are ended these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. To the extent that there are themeless awareness-releases, the unprovokable awareness-release is declared supreme. And that unprovokable awareness-release is empty of passion, empty of aversion, empty of delusion.

“This, venerable sir, is the line of reasoning by which these phenomena are one in meaning and different only in name.”

“It’s a gain for you, householder, a great gain: what your eye of discernment plumbs in the deep word of the Buddha.”

On that occasion Citta the householder was diseased, in pain, severely ill. Then a large number of garden deities, forest deities, tree deities, and deities inhabiting herbs, grasses, & forest giants assembled and said to him: “Make a wish, householder: ‘In the future, may I become a king, a wheel-turning monarch!’”

When this was said, Citta the householder said to the garden deities, forest deities, tree deities, and deities inhabiting herbs, grasses, & forest giants: “Even that is inconstant; even that is impermanent; one must abandon even that when one passes on.”

When this was said, Citta the householder’s friends & companions, relatives and kinsmen, said to him: “Steady your mindfulness, master. Don’t ramble.”

“What did I say that you say to me: ‘Steady your mindfulness, master. Don’t ramble’?”

“You said: ‘Even that is inconstant; even that is impermanent; one must abandon even that when one passes on.’”

“That was because garden deities, forest deities, tree deities, and deities inhabiting herbs, grasses, & forest giants have assembled and said to me: ‘Make a wish, householder: “In the future, may I become a king, a wheel-turning monarch!”’ And I said to them: ‘Even that is inconstant; even that is impermanent; one must abandon even that when one passes on.’”

“But what compelling reason do those garden deities, forest deities, tree deities, and deities inhabiting herbs, grasses, & forest giants see, master, that they say to you, ‘Make a wish, householder: “In the future, may I become a king, a wheel-turning monarch!”’?”

“It occurs to them: ‘This Citta the householder is virtuous, of admirable character. If he should wish: “In the future, may I become a king, a wheel-turning monarch!” — then, as he is virtuous, this wish of his would succeed because of the purity of his virtue. A righteous one, he will wield righteous power.’[43] Seeing this compelling reason, they assembled and said: ‘Make a wish, householder: “In the future, may I become a king, a wheel-turning monarch!”’ And I said to them: ‘Even that is inconstant; even that is impermanent; one must abandon even that when one passes on.’”

“Then, master, instruct us, too.”

“Then you should train yourselves: ‘We will be endowed with verified confidence in the Buddha: “Indeed, the Blessed One [the Buddha] is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.”

“‘We will be endowed with verified confidence in the Dhamma: “The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.”

“‘We will be possessed of verified confidence in the Saṅgha: “The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types (of noble disciples) when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.”

“‘Whatever there may be in our family that can be given away, all that will be shared unstintingly with virtuous ones who are of admirable character.’ That’s how you should train yourselves.”

Then, having enjoined his friends & colleagues, his relatives & kinsmen, to place confidence in the Buddha, Dhamma, & Saṅgha; having exhorted them to undertake generosity, Citta the householder passed away.

On one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrel Sanctuary. Then Tālapuṭa, the head of an acting troupe, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of actors that ‘When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.’ What does the Blessed One have to say about that?”

“Enough, headman, put that aside. Don’t ask me that.”

A second time… A third time Tālapuṭa, the head of an acting troupe, said: “Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of actors that ‘When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.’ What does the Blessed One have to say about that?”

“Apparently, headman, I haven’t been able to get past you by saying, ‘Enough, headman, put that aside. Don’t ask me that.’ So I will simply answer you. Any beings who are not devoid of passion to begin with, who are bound by the bond of passion, focus with even more passion on things inspiring passion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of aversion to begin with, who are bound by the bond of aversion, focus with even more aversion on things inspiring aversion presented by an actor on stage in the midst of a festival. Any beings who are not devoid of delusion to begin with, who are bound by the bond of delusion, focus with even more delusion on things inspiring delusion presented by an actor on stage in the midst of a festival. Thus the actor — himself intoxicated & heedless, having made others intoxicated & heedless — with the breakup of the body, after death, is reborn in what is called the hell of laughter. But if he holds such a view as this: ‘When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas,’ that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb.”

When this was said, Tālapuṭa, the head of an acting troupe, sobbed & burst into tears. (The Blessed One said:) “That is what I couldn’t get past you by saying, ‘Enough, headman, put that aside. Don’t ask me that.’”

“I’m not crying, venerable sir, because of what the Blessed One said to me, but simply because I have been deceived, cheated, & fooled for a long time by that ancient teaching lineage of actors who said: ‘When an actor on the stage, in the midst of a festival, makes people laugh & gives them delight with his imitation of reality, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.

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

Then Tālapuṭa, the head of an acting troupe, received the Going-forth in the Blessed One’s presence, he gained the Acceptance. And not long after his Acceptance — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time entered & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Tālapuṭa became another one of the arahants.

Then Yodhājīva (Professional Warrior) the headman went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of professional warriors that ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.’ What does the Blessed One have to say about that?”

“Enough, headman, put that aside. Don’t ask me that.”

A second time… A third time Yodhājīva the headman said: “Venerable sir, I have heard that it has been passed down by the ancient teaching lineage of professional warriors that ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.’ What does the Blessed One have to say about that?”

“Apparently, headman, I haven’t been able to get past you by saying, ‘Enough, headman, put that aside. Don’t ask me that.’ So I will simply answer you. When a professional warrior strives & exerts himself in battle, his mind is already seized, debased, & misdirected by the thought: ‘May these beings be struck down or slaughtered or annihilated or destroyed. May they not exist.’ If others then strike him down & slay him while he is thus striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the hell called the realm of those slain in battle. But if he holds such a view as this: ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle,’ that is his wrong view. Now, there are two destinations for a person with wrong view, I tell you: either hell or the animal womb.”

When this was said, Yodhājīva the headman sobbed & burst into tears. (The Blessed One said:) “That is what I couldn’t get past you by saying, ‘Enough, headman, put that aside. Don’t ask me that.’”

“I’m not crying, venerable sir, because of what the Blessed One said to me, but simply because I have been deceived, cheated, & fooled for a long time by that ancient teaching lineage of professional warriors who said: ‘When a professional warrior strives & exerts himself in battle, if others then strike him down & slay him while he is striving & exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of devas slain in battle.’

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

On one occasion the Blessed One was staying near Nāḷandā in the Pāvārika Mango Grove. Then Asibandhakaputta the headman went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “The brahmans of the Western lands, lord — those who carry water pots, wear garlands of water plants, purify with water, & worship fire — can take (the spirit of) a dead person, lift it out, instruct it, & send it to heaven. But the Blessed One, worthy & rightly self-awakened, can arrange it so that all the world, at the break-up of the body, after death, reappears in a good destination, a heavenly world.”

“Very well, then, headman, I will question you on this matter. Answer as you see fit. What do you think? There is the case where a man is one who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart (saying,) ‘May this man, at the break-up of the body, after death, reappear in a good destination, a heavenly world!’ What do you think? Would that man — because of the prayers, praise, & circumambulation of that great crowd of people — at the break-up of the body, after death, reappear in a good destination, a heavenly world?”

“No, lord.”

“Suppose a man were to throw a large boulder into a deep lake of water, and a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart (saying,) ‘Rise up, O boulder! Come floating up, O boulder! Come float to the shore, O boulder!’ What do you think? Would that boulder — because of the prayers, praise, & circumambulation of that great crowd of people — rise up, come floating up, or come float to the shore?”

“No, lord.”

“So it is with any man who takes life, steals, indulges in illicit sex; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart—(saying,) ‘May this man, at the break-up of the body, after death, reappear in a good destination, a heavenly world!’ — still, at the break-up of the body, after death, he would reappear in a plane of deprivation, a bad destination, a lower realm, hell.

“Now what do you think? There is the case where a man is one who refrains from taking life, from stealing, & from indulging in illicit sex; he refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; he is not greedy, bears no thoughts of ill-will, & holds to right view. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart (saying,) ‘May this man, at the break-up of the body, after death, reappear in a plane of deprivation, a bad destination, a lower realm, hell!’ What do you think? Would that man — because of the prayers, praise, & circumambulation of that great crowd of people — at the break-up of the body, after death, reappear in a plane of deprivation, a bad destination, a lower realm, hell?”

“No, lord.”

“Suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water, where it would break. There the shards & jar-fragments would go down, while the ghee or oil would come up. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart (saying,) ‘Sink, O ghee/oil! Submerge, O ghee/oil! Go down, O ghee/oil!’ What do you think? Would that ghee/oil, because of the prayers, praise, & circumambulation of that great crowd of people sink, submerge, or go down?”

“No, lord.”

“So it is with any man who refrains from taking life, from stealing, & from indulging in illicit sex; refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; is not greedy, bears no thoughts of ill-will, & holds to right view. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart — (saying,) ‘May this man, at the break-up of the body, after death, reappear in a plane of deprivation, a bad destination, a lower realm, hell!’ — still, at the break-up of the body, after death, he would reappear in a good destination, a heavenly world.”

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

On one occasion the Blessed One was staying near Nāḷandā in the Pāvārika Mango Grove. Then Asibandhakaputta the headman went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, doesn’t the Blessed One dwell with sympathy for the benefit of all beings?”

“Yes, headman, the Tathāgata dwells with sympathy for the benefit of all beings.”

“Then why is it that the Blessed One teaches the Dhamma with full attentiveness to some, and not with full attentiveness to others?”

“Very well then, headman, I will cross-question you on this matter. Answer as you see fit. What do you think? There is the case where a farming householder has three fields: one excellent field, one middling, and one poor — sandy, salty, with bad soil. What do you think? If that farming householder wanted to sow seed, where would he sow the seed first: in the excellent field, in the middling field, or in the poor field — sandy, salty, with bad soil?”

“If that farming householder wanted to sow seed, lord, he would sow the seed first in the excellent field. Having sown it there, he would sow it in the middling field. Having sown it there, he might sow it in the poor field — sandy, salty, with bad soil — or he might not. Why is that? It would at least go toward cattle fodder.”

“In the same way, headman, like the excellent field are the monks & nuns to me. I teach them the Dhamma that is admirable in the beginning, admirable in the middle, admirable in the end. I expound to them the holy life both in its particulars & in its meaning, entirely complete, surpassingly pure. Why is that? Because they live with me as their island, with me as their cave, with me as their shelter, with me as their refuge.[1]

“Like the middling field are the male & female lay followers to me. I teach them the Dhamma that is admirable in the beginning, admirable in the middle, admirable in the end. I expound to them the holy life both in its particulars & in its meaning, entirely complete, surpassingly pure. Why is that? Because they live with me as their island, with me as their cave, with me as their shelter, with me as their refuge.

“Like the poor field — sandy, salty, with bad soil — are the followers of other sects to me: contemplatives, brahmans, & wanderers. I teach them the Dhamma that is admirable in the beginning, admirable in the middle, admirable in the end. I expound to them the holy life both in its particulars & in its meaning, entirely complete, surpassingly pure. Why is that? (I think,) ‘Perhaps they might understand even one sentence. That will be for their long-term benefit & happiness.’

“Suppose, headman, that a man had three waterpots: one uncracked that doesn’t let water seep out, one uncracked that lets water seep out, and one cracked that lets water seep out. What do you think? If that man wanted to store water, in which pot would he store it first: the uncracked one that doesn’t let water seep out, the uncracked one that lets water seep out, or the cracked one that lets water seep out?”

“If that man wanted to store water, lord, he would store it first in the uncracked waterpot that doesn’t let water seep out. Having stored it there, he would store it in the uncracked waterpot that lets water seep out. Having stored it there, he might store it in the cracked waterpot that lets water seep out, or he might not. Why is that? At least it could go toward washing dishes.”

“In the same way, headman, like the uncracked waterpot that doesn’t let water seep out are the monks & nuns to me. I teach them the Dhamma that is admirable in the beginning, admirable in the middle, admirable in the end. I expound to them the holy life both in its particulars & in its meaning, entirely complete, surpassingly pure. Why is that? Because they live with me as their island, with me as their cave, with me as their shelter, with me as their refuge.

“Like the uncracked waterpot that lets water seep out are the male & female lay followers to me. I teach them the Dhamma that is admirable in the beginning, admirable in the middle, admirable in the end. I expound to them the holy life both in its particulars & in its meaning, entirely complete, surpassingly pure. Why is that? Because they live with me as their island, with me as their cave, with me as their shelter, with me as their refuge.

“Like the cracked waterpot that lets water seep out are the followers of other sects to me: contemplatives, brahmans, & wanderers. I teach them the Dhamma that is admirable in the beginning, admirable in the middle, admirable in the end. I expound to them the holy life both in its particulars & in its meaning, entirely complete, surpassingly pure. Why is that? (I think,) ‘Perhaps they might understand even one sentence. That will be for their long-term benefit & happiness.’”

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

On one occasion the Blessed One was staying near Nāḷandā in the Pāvārika Mango Grove. Then Asibandhakaputta the headman, a disciple of the Nigaṇṭhas, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: “Headman, how does Nigaṇṭha Nāṭaputta teach the Dhamma to his disciples?”

“Nigaṇṭha Nāṭaputta teaches the Dhamma to his disciples in this way, lord: ‘All those who take life are destined for a plane of deprivation, are destined for hell. All those who steal… All those who indulge in illicit sex… All those who tell lies are destined for a plane of deprivation, are destined for hell. Whatever one keeps doing frequently, by that is one led (to a state of rebirth).’ That’s how Nigaṇṭha Nāṭaputta teaches the Dhamma to his disciples.”

“If it’s true that ‘Whatever one keeps doing frequently, by that is one led (to a state of rebirth),’ then no one is destined for a plane of deprivation or destined to hell in line with Nigaṇṭha Nāṭaputta’s words. What do you think, headman? If a man is one who takes life, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends taking life or the time he spends not taking life?”

“If a man is one who takes life, lord, then taking into consideration time spent doing & not doing, whether by day or by night, then the time he spends taking life is less, and the time he spends not taking life is certainly more. If it’s true that ‘Whatever one keeps doing frequently, by that is one led (to a state of rebirth),’ then no one is destined for a plane of deprivation or destined to hell in line with Nigaṇṭha Nāṭaputta’s words.”

“What do you think, headman? If a man is one who steals… indulges in illicit sex… tells lies, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends telling lies or the time he spends not telling lies?”

“If a man is one who tells lies, lord, then taking into consideration time spent doing & not doing, whether by day or by night, then the time he spends telling lies is less, and the time he spends not telling lies is certainly more. If it’s true that ‘Whatever one keeps doing frequently, by that is one led (to a state of rebirth),’ then no one is destined for a plane of deprivation or destined to hell in line with Nigaṇṭha Nāṭaputta’s words.”

“There’s the case, headman, where a certain teacher holds this doctrine, holds this view: ‘All those who take life are destined for a plane of deprivation, are destined for hell. All those who steal… All those who indulge in illicit sex… All those who tell lies are destined for a plane of deprivation, are destined for hell.’ A disciple has faith in that teacher, and the thought occurs to him, ‘Our teacher holds this doctrine, holds this view: “All those who take life are destined for a plane of deprivation, are destined for hell.” There are living beings that I have killed. I, too, am destined for a plane of deprivation, am destined for hell.’ He fastens onto that view. If he doesn’t abandon that doctrine, doesn’t abandon that state of mind, doesn’t relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

“(The thought occurs to him,) ‘Our teacher holds this doctrine, holds this view: ‘All those who steal… All those who indulge in illicit sex… All those who tell lies are destined for a plane of deprivation, are destined for hell.’ There are lies that I have told. I, too, am destined for a plane of deprivation, am destined for hell.’ He fastens onto that view. If he doesn’t abandon that doctrine, doesn’t abandon that state of mind, doesn’t relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

“There is the case, headman, where a Tathāgata appears in the world, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He, in various ways, criticizes & censures the taking of life, and says, ‘Abstain from taking life.’ He criticizes & censures stealing, and says, ‘Abstain from stealing.’ He criticizes & censures indulging in illicit sex, and says, ‘Abstain from indulging in illicit sex.’ He criticizes & censures the telling of lies, and says, ‘Abstain from the telling of lies.’

“A disciple has faith in that teacher and reflects: ‘The Blessed One in a variety of ways criticizes & censures the taking of life, and says, “Abstain from taking life.” There are living beings that I have killed, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.’ So, reflecting thus, he abandons right then the taking of life, and in the future refrains from taking life. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.

“(He reflects:) ‘The Blessed One in a variety of ways criticizes & censures stealing… indulging in illicit sex… the telling of lies, and says, “Abstain from the telling of lies.” There are lies that I have told, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.’ So, reflecting thus, he abandons right then the telling of lies, and in the future refrains from telling lies. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.

“Having abandoned the taking of life, he refrains from taking life. Having abandoned stealing, he refrains from stealing. Having abandoned illicit sex, he refrains from illicit sex. Having abandoned lies, he refrains from lies. Having abandoned divisive speech, he refrains from divisive speech. Having abandoned harsh speech, he refrains from harsh speech. Having abandoned idle chatter, he refrains from idle chatter. Having abandoned covetousness, he becomes uncovetous. Having abandoned ill will & anger, he becomes one with a mind of no ill will. Having abandoned wrong views, he becomes one who has right views.

“That disciple of the noble ones, headman — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill — abundant, enlarged, immeasurable, without hostility, without ill will. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the awareness-release through goodwill is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.

“That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with compassion… empathetic joy… equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, enlarged, immeasurable, without hostility, without ill will. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the awareness-release through equanimity is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.”

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

On one occasion the Blessed One, while wandering on tour among the Kosalans together with a large Saṅgha of monks, arrived at Nāḷandā. There he stayed at Nāḷandā in Pāvārika’s Mango Grove.

Now at that time Nāḷandā was in the midst of famine, a time of scarcity, the crops white with blight and turned to straw. And at that time Nigaṇṭha Nāṭaputta was staying in Nāḷandā together with a large following of nigaṇṭhas. Then Asibandhakaputta the headman, a disciple of the nigaṇṭhas, went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigaṇṭha Nāṭaputta said to him, “Come, now, headman. Refute the words of the contemplative Gotama, and this admirable report about you will spread afar: ‘The words of the contemplative Gotama — so mighty, so powerful — were refuted by Asibandhakaputta the headman!’”

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

“Come now, headman. Go to the contemplative Gotama and on arrival say this: ‘Lord, doesn’t the Blessed One in many ways praise kindness, protection, & sympathy for families?’ If the contemplative Gotama, thus asked, answers, ‘Yes, headman, the Tathāgata in many ways praises kindness, protection, & sympathy for families,’ then you should say, ‘Then why, lord, is the Blessed One, together with a large Saṅgha of monks, wandering on tour around Nāḷandā in the midst of famine, a time of scarcity, when the crops are white with blight and turned to straw? The Blessed One is practicing for the ruin of families. The Blessed One is practicing for the demise of families. The Blessed One is practicing for the downfall of families.’ When the contemplative Gotama is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.”

Responding, “As you say, lord,” Asibandhakaputta the headman got up from his seat, bowed down to Nigaṇṭha Nāṭaputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, doesn’t the Blessed One in many ways praise kindness, protection, & sympathy for families?”

“Yes, headman, the Tathāgata in many ways praises kindness, protection, & sympathy for families.”

“Then why, lord, is the Blessed One, together with a large Saṅgha of monks, wandering on tour around Nāḷandā in the midst of famine, a time of scarcity, when the crops are white with blight and turned to straw? The Blessed One is practicing for the ruin of families. The Blessed One is practicing for the demise of families. The Blessed One is practicing for the downfall of families.”

“Headman, recollecting back over 91 eons, I do not know any family to have been brought to downfall through the giving of cooked alms. On the contrary: Whatever families are rich, with much wealth, with many possessions, with a great deal of money, a great many accoutrements of wealth, a great many commodities, all have become so from giving, from truth, from restraint.

“Headman, there are eight causes, eight reasons for the downfall of families. Families go to their downfall because of kings, or families go to their downfall because of thieves, or families go to their downfall because of fire, or families go to their downfall because of floods, or their stored-up treasure disappears, or their mismanaged undertakings go wrong, or in the family a wastrel is born who squanders, scatters, & shatters its wealth, and inconstancy itself is the eighth. These are the eight causes, the eight reasons for the downfall of families. Now, when these eight causes, these eight reasons are to be found, if anyone should say of me, ‘The Blessed One is practicing for the ruin of families. The Blessed One is practicing for the demise of families. The Blessed One is practicing for the downfall of families’ — without abandoning that statement, without abandoning that intent, without relinquishing that view — then as if he were to be carried off, he would thus be placed in hell.”

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

On one occasion the Blessed One was staying near Rājagaha at the Squirrels’ Sanctuary. Now at that time, when the king’s assembly had gathered and was sitting together in the royal palace, this topic of conversation arose: “Money [lit: gold & silver] is allowable for the Sakyan-son contemplatives. The Sakyan-son contemplatives consent to money. The Sakyan-son contemplatives accept money.”

At that timeMaṇicūḷaka the headman was sitting in that assembly, so he said to them, “Don’t say that, masters. Money is not allowable for the Sakyan-son contemplatives. The Sakyan-son contemplatives do not consent to money. The Sakyan-son contemplatives do not accept money. The Sakyan-son contemplatives have given up gold & jewelry, have renounced money.” And he was able to convince the assembly.

Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, when the king’s assembly had gathered and was sitting together in the royal palace, this topic of conversation arose: ‘Money is allowable for the Sakyan-son contemplatives. The Sakyan-son contemplatives consent to money. The Sakyan-son contemplatives accept money.’ When this was said, I said to them, ‘Don’t say that, masters. Money is not allowable for the Sakyan-son contemplatives. The Sakyan-son contemplatives do not consent to money. The Sakyan-son contemplatives do not accept money. The Sakyan-son contemplatives have given up gold & jewelry, have renounced money.’ And I was able to convince the assembly. Answering in this way, lord, am I speaking in line with what the Blessed One has said, am I not misrepresenting the Blessed One with what is unfactual, am I answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticizing me?”

“Yes, headman, in answering in this way you are speaking in line with what I have said, you are not misrepresenting me with what is unfactual, and you are answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticizing you. For money is not allowable for the Sakyan-son contemplatives, the Sakyan-son contemplatives do not consent to money, the Sakyan-son contemplatives do not accept money, the Sakyan-son contemplatives have given up gold & jewelry, have renounced money. For anyone for whom money is allowable, the five strings of sensuality are also allowable. For anyone for whom the five strings of sensuality are allowable, money is allowable. That you can unequivocally recognize as not the quality of a contemplative, not the quality of a Sakyan son.[1]

“Now I do say that thatch may be sought for by one needing thatch, wood may be sought for by one needing wood, a cart may be sought for by one needing a cart, a workman may be sought for by one needing a workman, but by no means do I say that money may be consented to or sought for in any way at all.”

On one occasion the Blessed One was staying among the Mallans in a Mallan town named Uruvelakappa. Then Gandhabhaka the headman went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “It would be good, lord, if the Blessed One would teach me the origination & ending of stress.”

“Headman, if I were to teach you the origination & ending of stress with reference to the past, saying, ‘Thus it was in the past,’ you would be doubtful and perplexed. If I were to teach you the origination & ending of stress with reference to the future, saying, ‘Thus it will be in the future,’ you would be doubtful and perplexed. So instead, I — sitting right here — will teach you sitting right there the origination & ending of stress. Listen & pay close attention. I will speak.”

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

The Blessed One said: “Now what do you think, headman? Are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in you?”

“Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in me.”

“And are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in you?”

“Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in me.”

“Now what is the cause, what is the reason, why the murder, imprisonment, fining, or censure of some of the people in Uruvelakappa would cause you sorrow, lamentation, pain, distress, or despair, whereas the murder, imprisonment, fining, or censure of others would cause you no sorrow, lamentation, pain, distress, or despair?“

“Those people in Uruvelakappa whose murder, imprisonment, fining, or censure would cause me sorrow, lamentation, pain, distress, or despair are those for whom I feel desire-passion. Those people in Uruvelakappa whose murder, imprisonment, fining, or censure would cause me no sorrow, lamentation, pain, distress, or despair are those for whom I feel no desire-passion.”

“Now, headman, from what you have realized, fathomed, attained right now in the present, without regard to time, you may draw an inference with regard to the past and future: ‘Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause — for desire is the cause of stress. And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause — for desire is the cause of stress.’”

“Amazing, lord! Astounding! How well the Blessed One has put it: ‘Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause — for desire is the cause of stress. And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause — for desire is the cause of stress.’ I have a son, lord, named Ciravāsi, who lives far away from here. When I get up in the morning, I send a man, saying, ‘Go, learn how Ciravāsi is doing.’ And as long as that man has not returned, I am simply beside myself, (thinking,) ‘Don’t let Ciravāsi be sick!’”

“Now, what do you think, headman? If Ciravāsi were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, & despair?”

“Lord, if my son Ciravāsi were to be murdered or imprisoned or fined or censured, my very life would be altered. So how could I not feel sorrow, lamentation, pain, distress, & despair?”

“Thus, headman, by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause — for desire is the cause of stress.”

“Now what do you think, headman? Before you had seen or heard of Ciravāsi’s mother, did you feel desire, passion, or love for her?”

“No, lord.”

“And after you had seen or heard of Ciravāsi’s mother, did you feel desire, passion, or love for her?”

“Yes, lord.”

“What do you think? If Ciravāsi’s mother were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, & despair?”

“Lord, if Ciravāsi’s mother were to be murdered or imprisoned or fined or censured, my very life would be altered. So how could I not feel sorrow, lamentation, pain, distress, & despair?”

“Thus, headman, by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause — for desire is the cause of stress.”

“Monks, I will teach you the unfabricated[1] and the path leading to the unfabricated. Listen & pay close attention. I will speak.”

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

The Blessed One said, “Which, monks, is the unfabricated? Whatever is the ending of passion, the ending of aversion, the ending of delusion: This is called the unfabricated.

“And which is the path leading to the unfabricated? Mindfulness immersed in the body[2: This is called the path leading to the unfabricated.

Thus, monks, I have taught you the unfabricated and the path leading to the unfabricated. Whatever a sympathetic teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into remorse. This is our message to you all.”

“And which is the path leading to the unfabricated? Tranquility & insight…

“And which is the path leading to the unfabricated? Concentration with directed thought & evaluation, concentration without directed thought and with a modicum of evaluation, concentration without directed thought and without evaluation…

“And which is the path leading to the unfabricated? Emptiness concentration,[3] themeless concentration,[4] undirected concentration[5]…

“And which is the path leading to the unfabricated? The four establishings of mindfulness[6]… the four right exertions… the four bases of power… the five faculties… the five strengths… the seven factors for awakening…

“And which is the path leading to the unfabricated? The noble eightfold path. This is called the path leading to the unfabricated.

Thus, monks, I have taught you the unfabricated and the path leading to the unfabricated. Whatever a sympathetic teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into remorse. This is our message to you all.”

“Monks, I will teach you the unfabricated and the path leading to the unfabricated. Listen & pay close attention. I will speak.”

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

The Blessed One said, “Which, monks, is the unfabricated? Whatever is the ending of passion, the ending of aversion, the ending of delusion: This is called the unfabricated.

“And which is the path leading to the unfabricated? Tranquility: This is called the path leading to the unfabricated.

Thus, monks, I have taught you the unfabricated and the path leading to the unfabricated. Whatever a sympathetic teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into remorse. This is our message to you all.”

“And which is the path leading to the unfabricated? Insight…

“And which is the path leading to the unfabricated? Concentration with directed thought & evaluation…

“And which is the path leading to the unfabricated? Concentration without directed thought and with a modicum of evaluation…

“And which is the path leading to the unfabricated? Concentration without directed thought and without evaluation…

“And which is the path leading to the unfabricated? Emptiness concentration…

“And which is the path leading to the unfabricated? Themeless concentration…

“And which is the path leading to the unfabricated? Undirected concentration…

“And which is the path leading to the unfabricated? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world.[7] This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk remains focused on feelings in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk remains focused on the mind in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk remains focused on mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops the base of power endowed with concentration founded on persistence & the fabrications of exertion. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops the base of power endowed with concentration founded on intent & the fabrications of exertion. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops the faculty of conviction dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops the faculty of persistence… mindfulness… concentration… discernment dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops the strength of conviction… persistence… mindfulness… concentration… discernment dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops mindfulness as a factor for awakening… analysis of qualities as a factor for awakening… persistence as a factor for awakening… rapture as a factor for awakening… calm as a factor for awakening… concentration as a factor for awakening… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops right view… right resolve… right speech… right action… right livelihood… right effort… right mindfulness dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. This is called the path leading to the unfabricated…

“And which is the path leading to the unfabricated? There is the case where a monk develops right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. This is called the path leading to the unfabricated.

Thus, monks, I have taught you the unfabricated and the path leading to the unfabricated. Whatever a sympathetic teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into regret. This is our message to you.”

“Monks, I will also teach you the unbent[8] and the path leading to the unbent …

“Monks, I will also teach you the effluent-free and the path leading to the effluent-free …

“Monks, I will also teach you the true and the path leading to the true …

“Monks, I will also teach you the beyond and the path leading to the beyond …

“Monks, I will also teach you the subtle and the path leading to the subtle …

“Monks, I will also teach you the very-hard-to-see and the path leading to the very-hard-to-see …

“Monks, I will also teach you the ageless and the path leading to the ageless …

“Monks, I will also teach you permanence and the path leading to permanence …

“Monks, I will also teach you the undecaying and the path leading to the undecaying …

“Monks, I will also teach you the surfaceless[9] and the path leading to the surfaceless …

“Monks, I will also teach you non-objectification[10] and the path leading to non-objectification …

“Monks, I will also teach you peace and the path leading to peace …

“Monks, I will also teach you the deathless and the path leading to the deathless …

“Monks, I will also teach you the exquisite and the path leading to the exquisite …

“Monks, I will also teach you bliss and the path leading to bliss …

“Monks, I will also teach you rest and the path leading to rest …

“Monks, I will also teach you the ending of craving and the path leading to the ending of craving …

“Monks, I will also teach you the amazing and the path leading to the amazing …

“Monks, I will also teach you the astounding and the path leading to the astounding …

“Monks, I will also teach you the secure and the path leading to the secure …

“Monks, I will also teach you security and the path leading to security …

“Monks, I will also teach you unbinding and the path leading to unbinding …

“Monks, I will also teach you the unafflicted and the path leading to the unafflicted …

“Monks, I will also teach you dispassion and the path leading to dispassion …

“Monks, I will also teach you purity and the path leading to purity …

“Monks, I will also teach you release and the path leading to release …

“Monks, I will also teach you the attachment-free and the path leading to the attachment-free …

“Monks, I will also teach you the island and the path leading to the island …

“Monks, I will also teach you shelter and the path leading to shelter …

“Monks, I will also teach you the harbor and the path leading to the harbor …

“Monks, I will also teach you refuge and the path leading to refuge …

“Monks, I will also teach you the ultimate and the path leading to the ultimate. Listen & pay close attention. I will speak.”

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

The Blessed One said, “Which, monks, is the ultimate? Whatever is the ending of passion, the ending of aversion, the ending of delusion: This is called the ultimate.

“And which is the path leading to the ultimate? Mindfulness immersed in the body: This is called the path leading to the ultimate.

Thus, monks, I have taught you the ultimate and the path leading to the ultimate. Whatever a sympathetic teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into remorse. This is our message to you all.” [11]

On one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion Khemā the nun, wandering on tour among the Kosalans, had taken up residence between Sāvatthī and Sāketa at Toraṇavatthu. Then King Pasenadi Kosala, while traveling from Sāketa to Sāvatthī, took up a one-night residence between Sāvatthī and Sāketa at Toraṇavatthu. Then he addressed a certain man, “Come, now, my good man. Find out if in Toraṇavatthu there’s the sort contemplative or brahman I might visit today.”

“As you say, sire,” the man responded to the king, but having roamed all over Toraṇavatthu he did not see the sort of contemplative or brahman the king might visit. But he did see Khemā the nun residing in Toraṇavatthu. On seeing her, he went to King Pasenadi Kosala and on arrival said to him, “Sire, in Toraṇavatthu there is no contemplative or brahman of the sort your majesty might visit. But there is, however, a nun named Khemā, a disciple of the Blessed One, worthy & rightly self-awakened. And of this lady, this admirable report has spread about: ‘She is wise, competent, intelligent, learned, a fluent speaker, admirable in her ingenuity.’ Let your majesty visit her.”

Then King Pasenadi Kosala went to the Khemā the nun and, on arrival, having bowed down to her, sat to one side. As he was sitting there he said to her, “Now then, lady, does the Tathāgata exist after death?”

“That, great king, has not been declared by the Blessed One: ‘The Tathāgata exists after death.’”

“Well then, lady, does the Tathāgata not exist after death?”

“Great king, that too has not been declared by the Blessed One: ‘The Tathāgata does not exist after death.’”

“Then does the Tathāgata both exist and not exist after death?”

“That has not been declared by the Blessed One: ‘The Tathāgata both exists and does not exist after death.’”

“Well then, does the Tathāgata neither exist nor not exist after death?”

“That too has not been declared by the Blessed One: ‘The Tathāgata neither exists nor does not exist after death.’”

“Now, lady, when asked if the Tathāgata exists after death, you say, ‘That has not been declared by the Blessed One: “The Tathāgata exists after death.”’ When asked if the Tathāgata does not exist after death… both exists and does not exist after death… neither exists nor does not exist after death, you say, ‘That too has not been declared by the Blessed One: “The Tathāgata neither exists nor does not exist after death.”’ Now, what is the cause, what is the reason, why that has not been declared by the Blessed One?”

“Very well, then, great king, I will question you in return about this very same matter. Answer as you see fit. What do you think, great king? Do you have an accountant or calculator or mathematician who can count the grains of sand in the river Ganges as ‘so many grains of sand’ or ‘so many hundreds of grains of sand’ or ‘so many thousands of grains of sand’ or ‘so many hundreds of thousands of grains of sand’?”

“No, lady.”

“Then do you have an accountant or calculator or mathematician who can count the water in the great ocean as ‘so many buckets of water’ or ‘so many hundreds of buckets of water’ or ‘so many thousands of buckets of water’ or ‘so many hundreds of thousands of buckets of water’?”

“No, lady. Why is that? The great ocean is deep, boundless, hard to fathom.”

“Even so, great king, any physical form by which one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, great king, the Tathāgata is deep, boundless, hard to fathom, like the ocean. ‘The Tathāgata exists after death’ doesn’t apply. ‘The Tathāgata doesn’t exist after death’ doesn’t apply. ‘The Tathāgata both exists and doesn’t exist after death’ doesn’t apply. ‘The Tathāgata neither exists nor doesn’t exist after death’ doesn’t apply.

“Any feeling… Any perception… Any fabrications…

“Any consciousness by which one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of consciousness, great king, the Tathāgata is deep, boundless, hard to fathom, like the ocean. ‘The Tathāgata exists after death’ doesn’t apply. ‘The Tathāgata doesn’t exist after death doesn’t apply. ‘The Tathāgata both exists and doesn’t exist after death’ doesn’t apply. ‘The Tathāgata neither exists nor doesn’t exist after death’ doesn’t apply.”[1]

Then King Pasenadi Kosala, delighting in & approving of Khemā the nun’s words, got up from his seat, bowed down to her and — keeping her to his right — departed.

Then at another time he went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there [he asked the Blessed One the same questions he had asked Khemā the nun, and received precisely the same responses and analogies. Then he exclaimed:]

“Amazing, lord! Astounding! How the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching! Recently, lord, I went to Khemā the nun and, on arrival, asked her about this matter, and she answered me with the same words, the same phrasing, as the Blessed One. Amazing, lord! Astounding! How the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching!

“Now, lord, we must go. Many are our duties, many our responsibilities.”

“Then do, great king, what you think it is now time to do.”

So King Pasenadi Kosala, delighting in and approving of the Blessed One’s words, got up from his seat, bowed down to the Blessed One and — keeping him to his right —departed.

I have heard that on one occasion the Blessed One was staying near Vesāli, in the Great Forest, at the Hall of the Gabled Pavilion. At that time Ven. Anurādha was staying not far from the Blessed One in a wilderness hut.

Then a large number of wandering sectarians went to Ven. Anurādha and on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to Ven. Anurādha, “Friend Anurādha, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described with (one of) these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.”

When this was said, Ven. Anurādha said to the wandering sectarians, “Friends, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.”

When this was said, the wandering sectarians said to Ven. Anurādha, “This monk is either a newcomer, not long gone forth, or else an elder who is foolish & inexperienced.” So the wandering sectarians, addressing Ven. Anurādha as they would a newcomer or a fool, got up from their seats and left.

Then not long after the wandering sectarians had left, this thought occurred to Ven. Anurādha: “If I am questioned again by those wandering sectarians, how will I answer in such a way that will I speak in line with what the Blessed One has said, will not misrepresent the Blessed One with what is unfactual, will answer in line with the Dhamma, so that no one whose thinking is in line with the Dhamma will have grounds for criticizing me?”

Then Ven. Anurādha went to the Blessed One and on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: “Just now I was staying not far from the Blessed One in a wilderness hut. Then a large number of wandering sectarians came and.… said to me, ‘Friend Anurādha, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described with (one of) these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.’

“When this was said, I said to them, ‘Friends, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment—being described, is described otherwise than with these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.’

“When this was said, the wandering sectarians said to me, ‘This monk is either a newcomer, not long gone forth, or else an elder who is foolish & inexperienced.’ So, addressing me as they would a newcomer or a fool, they got up from their seats and left.

“Then not long after the wandering sectarians had left, this thought occurred to me: ‘If I am questioned again by those wandering sectarians, how will I answer in such a way that will I speak in line with what the Blessed One has said, will not misrepresent the Blessed One with what is unfactual, will answer in line with the Dhamma, and no one whose thinking is in line with the Dhamma will have grounds for criticizing me?’”

“What do you think, Anurādha? Is form constant or inconstant?”

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“… Is feeling constant or inconstant?” — “Inconstant, lord.” …

“… Is perception constant or inconstant?” — “Inconstant, lord.” …

“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …

“Is consciousness constant or inconstant?

“Inconstant, lord.”

“And is that which is inconstant easeful or stressful?”

“Stressful, lord.”

“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

“No, lord.”

“Thus, Anurādha, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

“Any feeling whatsoever.…

“Any perception whatsoever.…

“Any fabrications whatsoever.…

“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’

“Seeing thus, Anurādha, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

“What do you think, Anurādha? Do you regard form as the Tathāgata?”

“No, lord.”

“Do you regard feeling as the Tathāgata?”

“No, lord.”

“Do you regard perception as the Tathāgata?”

“No, lord.”

“Do you regard fabrications as the Tathāgata?”

“No, lord.”

“Do you regard consciousness as the Tathāgata?”

“No, lord.”

“What do you think, Anurādha? Do you regard the Tathāgata as being in form? … Elsewhere than form? … In feeling? … Elsewhere than feeling? … In perception? … Elsewhere than perception? … In fabrications? … Elsewhere than fabrications? … In consciousness? … Elsewhere than consciousness?”

“No, lord.”

“What do you think, Anurādha? Do you regard the Tathāgata as form-feeling-perception-fabrications-consciousness?”

“No, lord.”

“Do you regard the Tathāgata as that which is without form, without feeling, without perception, without fabrications, without consciousness?”

“No, lord.”

“And so, Anurādha — when you can’t pin down the Tathāgata as a truth or reality even in the present life — is it proper for you to declare, ‘Friends, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death’?”

“No, lord.”

“Very good, Anurādha. Very good. Both formerly & now, it is only stress that I describe, and the cessation of stress.”

On one occasion Ven. Sāriputta and Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. Then Ven. Mahā Koṭṭhita, emerging from his seclusion in the evening, went to Ven. Sāriputta and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Now then, friend Sāriputta, does the Tathāgata exist after death?”

“That, friend, has not been declared by the Blessed One: ‘The Tathāgata exists after death.’”

“Well then, friend Sāriputta, does the Tathāgata not exist after death?”

“Friend, that too has not been declared by the Blessed One: ‘The Tathāgata does not exist after death.’”

“Then does the Tathāgata both exist and not exist after death?”

“That has not been declared by the Blessed One: ‘The Tathāgata both exists and does not exist after death.’”

“Well then, does the Tathāgata neither exist nor not exist after death?”

“That too has not been declared by the Blessed One: ‘The Tathāgata neither exists nor does not exist after death.’”

“Now, friend Sāriputta, when asked if the Tathāgata exists after death, you say, ‘That has not been declared by the Blessed One: “The Tathāgata exists after death.”’ When asked if the Tathāgata does not exist after death… both exists and does not exist after death… neither exists nor does not exist after death, you say, ‘That too has not been declared by the Blessed One: “The Tathāgata neither exists nor does not exist after death.”’ Now, what is the cause, what is the reason, why that has not been declared by the Blessed One?”

“‘The Tathāgata exists after death’ is immersed in form. ‘The Tathāgata does not exist after death’ is immersed in form. ‘The Tathāgata both exists and does not exist after death’ is immersed in form. ‘The Tathāgata neither exists nor does not exist after death’ is immersed in form.

“‘The Tathāgata exists after death’ is immersed in feeling…

“‘The Tathāgata exists after death’ is immersed in perception…

“‘The Tathāgata exists after death’ is immersed in fabrication…

“‘The Tathāgata exists after death’ is immersed in consciousness. ‘The Tathāgata does not exist after death’ is immersed in consciousness. ‘The Tathāgata both exists and does not exist after death’ is immersed in consciousness. ‘The Tathāgata neither exists nor does not exist after death’ is immersed in consciousness.

“This is the cause, this is the reason, why that has not been declared by the Blessed One.”

On one occasion Ven. Sāriputta and Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. Then Ven. Mahā Koṭṭhita, emerging from his seclusion in the evening, went to Ven. Sāriputta and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Now then, friend Sāriputta, does the Tathāgata exist after death?”

“That, friend, has not been declared by the Blessed One: ‘The Tathāgata exists after death.’”

“Well then, friend Sāriputta, does the Tathāgata not exist after death?”

“Friend, that too has not been declared by the Blessed One: ‘The Tathāgata does not exist after death.’”

“Then does the Tathāgata both exist and not exist after death?”

“That has not been declared by the Blessed One: ‘The Tathāgata both exists and does not exist after death.’”

“Well then, does the Tathāgata neither exist nor not exist after death?”

“That too has not been declared by the Blessed One: ‘The Tathāgata neither exists nor does not exist after death.’”

“Now, friend Sāriputta, when asked if the Tathāgata exists after death, you say, ‘That has not been declared by the Blessed One: “The Tathāgata exists after death.”’ When asked if the Tathāgata does not exist after death… both exists and does not exist after death… neither exists nor does not exist after death, you say, ‘That too has not been declared by the Blessed One: “The Tathāgata neither exists nor does not exist after death.”’ Now, what is the cause, what is the reason, why that has not been declared by the Blessed One?”

“For one who doesn't know & see form as it has come to be, who doesn't know & see the origination of form… the cessation of form… the path of practice leading to the cessation of form, as it has come to be, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“For one who doesn't know & see feeling as it has come to be…

“For one who doesn't know & see perception as it has come to be…

“For one who doesn't know & see fabrications as they have come to be…

“For one who doesn't know & see consciousness as it has come to be, who doesn't know & see the origination of consciousness… the cessation of consciousness… the path of practice leading to the cessation of consciousness, as it has come to be, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“But for one who knows & sees form as it has come to be, who knows & sees the origination of form… the cessation of form… the path of practice leading to the cessation of form, as it has come to be, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“For one who knows & sees feeling as it has come to be…

“For one who knows & sees perception as it has come to be…

“For one who knows & sees fabrications as they have come to be…

“For one who knows & sees consciousness as it has come to be, who knows & sees the origination of consciousness… the cessation of consciousness… the path of practice leading to the cessation of consciousness, as it has come to be, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“This is the cause, this is the reason, why that has not been declared by the Blessed One.”

On one occasion Ven. Sāriputta and Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. Then Ven. Mahā Koṭṭhita, emerging from his seclusion in the evening, went to Ven. Sāriputta and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Now then, friend Sāriputta, does the Tathāgata exist after death?”

“That, friend, has not been declared by the Blessed One: ‘The Tathāgata exists after death.’”

“Well then, friend Sāriputta, does the Tathāgata not exist after death?”

“Friend, that too has not been declared by the Blessed One: ‘The Tathāgata does not exist after death.’”

“Then does the Tathāgata both exist and not exist after death?”

“That has not been declared by the Blessed One: ‘The Tathāgata both exists and does not exist after death.’”

“Well then, does the Tathāgata neither exist nor not exist after death?”

“That too has not been declared by the Blessed One: ‘The Tathāgata neither exists nor does not exist after death.’”

“Now, friend Sāriputta, when asked if the Tathāgata exists after death, you say, ‘That has not been declared by the Blessed One: “The Tathāgata exists after death.”’ When asked if the Tathāgata does not exist after death… both exists and does not exist after death… neither exists nor does not exist after death, you say, ‘That too has not been declared by the Blessed One: “The Tathāgata neither exists nor does not exist after death.”’ Now, what is the cause, what is the reason, why that has not been declared by the Blessed One?”

“For one whose passion for form has not been removed, whose desire… affection… thirst… fever… craving for form has not been removed, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“For one whose passion for feeling has not been removed.…

“For one whose passion for perception has not been removed.…

“For one whose passion for fabrication has not been removed.…

“For one whose passion for consciousness has not been removed, whose desire… affection… thirst… fever… craving for consciousness has not been removed, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“But for one whose passion for form has been removed, whose desire… affection… thirst… fever… craving for form has been removed, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“For one whose passion for feeling has been removed.…

“For one whose passion for perception has been removed.…

“For one whose passion for fabrication has been removed.…

“For one whose passion for consciousness has been removed, whose desire… affection… thirst… fever… craving for consciousness has been removed, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“This is the cause, this is the reason, why that has not been declared by the Blessed One.”

On one occasion Ven. Sāriputta and Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. Then Ven. Sāriputta, emerging from his seclusion in the evening, went to Ven. Mahā Koṭṭhita and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Mahā Koṭṭhita, “Now then, friend Koṭṭhita, does the Tathāgata exist after death?”

“That, friend, has not been declared by the Blessed One: ‘The Tathāgata exists after death.’”

“Well then, friend Koṭṭhita, does the Tathāgata not exist after death?”

“Friend, that too has not been declared by the Blessed One: ‘The Tathāgata does not exist after death.’”

“Then does the Tathāgata both exist and not exist after death?”

“That has not been declared by the Blessed One: ‘The Tathāgata both exists and does not exist after death.’”

“Well then, does the Tathāgata neither exist nor not exist after death?”

“That too has not been declared by the Blessed One: ‘The Tathāgata neither exists nor does not exist after death.’”

“Now, friend Koṭṭhita, when asked if the Tathāgata exists after death, you say, ‘That has not been declared by the Blessed One: “The Tathāgata exists after death.”’ When asked if the Tathāgata does not exist after death… both exists and does not exist after death… neither exists nor does not exist after death, you say, ‘That too has not been declared by the Blessed One: “The Tathāgata neither exists nor does not exist after death.”’ Now, what is the cause, what is the reason, why that has not been declared by the Blessed One?”

“For one who loves form, who is fond of form, who cherishes form, who does not know or see, as it has come to be, the cessation of form, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“For one who loves feeling.…

“For one who loves perception.…

“For one who loves fabrication.…

“For one who loves consciousness, who is fond of consciousness, who cherishes consciousness, who does not know or see, as it has come to be, the cessation of consciousness, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“But for one who doesn’t love form, who isn’t fond of form, who doesn’t cherish form, who knows & sees, as it has come to be, the cessation of form, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“For one who doesn’t love feeling.…

“For one who doesn’t love perception.…

“For one who doesn’t love fabrication.…

“For one who doesn’t love consciousness, who isn’t fond of consciousness, who doesn’t cherish consciousness, who knows & sees, as it has come to be, the cessation of consciousness, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“This is the cause, this is the reason, why that has not been declared by the Blessed One.”

“But, my friend, would there another line of reasoning, in line with which that has not been declared by the Blessed One?”

“There would, my friend. “For one who loves becoming, who is fond of becoming, who cherishes becoming, who does not know or see, as it has come to be, the cessation of becoming, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“But for one who doesn’t love becoming, who isn’t fond of becoming, who doesn’t cherish becoming, who knows & sees, as it has come to be, the cessation of becoming, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“This, too, is a line of reasoning in line with which that has not been declared by the Blessed One.”

“But, my friend, would there another line of reasoning, in line with which that has not been declared by the Blessed One?”

“There would, my friend. “For one who loves clinging/sustenance, who is fond of clinging/sustenance, who cherishes clinging/sustenance, who does not know or see, as it has come to be, the cessation of clinging/sustenance, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“But for one who doesn’t love clinging/sustenance, who isn’t fond of clinging/sustenance, who doesn’t cherish clinging/sustenance, who knows & sees, as it has come to be, the cessation of clinging/sustenance, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“This, too, is a line of reasoning in line with which that has not been declared by the Blessed One.”

“But, my friend, would there another line of reasoning, in line with which that has not been declared by the Blessed One?”

“There would, my friend. “For one who loves craving, who is fond of craving, who cherishes craving, who does not know or see, as it has come to be, the cessation of craving, there occurs the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death.’

“But for one who doesn’t love craving, who isn’t fond of craving, who doesn’t cherish craving, who knows & sees, as it has come to be, the cessation of craving, the thought, ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’ doesn’t occur.

“This, too, is a line of reasoning in line with which that has not been declared by the Blessed One.”

“But, my friend, would there another line of reasoning, in line with which that has not been declared by the Blessed One?”

“Now, what more do you want, friend Sāriputta? When a monk has been freed from the classification of craving, there exists no cycle for describing him.”

Then Vacchagotta the wanderer went to Ven. Mahā Moggallāna and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Mahā Moggallāna, “Now then, Master Moggallāna, is the cosmos eternal?”

“That has not been declared by the Blessed One, Vaccha: ‘The cosmos is eternal.’”

“Well then, Master Moggallāna, is the cosmos not eternal?”

“Vaccha, that too has not been declared by the Blessed One: ‘The cosmos is not eternal.’”

“Then is the cosmos finite?” … “Is the cosmos infinite?” … “Is the body the same as the soul?” … “Is the body one thing, and the soul another?” … “Does the Tathāgata exist after death?” … “Does the Tathāgata not exist after death?” … “Does the Tathāgata both exist and not exist after death?” … “Does the Tathāgata neither exist nor not exist after death?”

“Vaccha, that too has not been declared by the Blessed One: ‘The Tathāgata neither exists nor does not exist after death.”

“Now, Master Moggallāna, what is the cause, what is the reason why — when wanderers of other sects are asked in this way, they answer that ‘The cosmos is eternal’ or ‘The cosmos is not eternal’ or ‘The cosmos is finite’ or ‘The cosmos is infinite’ or ‘The body is the same as the soul’ or ‘The body is one thing and the soul another’ or ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death” or ‘The Tathāgata neither exists nor does not exist after death,’ yet when Gotama the contemplative is asked in this way, he does not answer that ‘The cosmos is eternal’ or ‘The cosmos is not eternal’ or ‘The cosmos is finite’ or ‘The cosmos is infinite’ or ‘The body is the same as the soul’ or ‘The body is one thing and the soul another’ or ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death” or ‘The Tathāgata neither exists nor does not exist after death’?”

“Vaccha, the members of other sects assume of the eye that ‘This is mine, this is my self, this is what I am.’ They assume of the ear… the nose… the tongue… the body… the intellect that ‘This is mine, this is my self, this is what I am.’ That is why, when asked in this way, they answer that ‘The cosmos is eternal’… or that ‘The Tathāgata neither exists nor does not exist after death.’ But the Tathāgata, worthy & rightly self-awakened, doesn’t assume of the eye that ‘This is mine, this is my self, this is what I am.’ He doesn’t assume of the ear… the nose… the tongue… the body… the intellect that ‘This is mine, this is my self, this is what I am.’ That is why, when asked in this way, he does not answer that ‘The cosmos is eternal’… or that ‘The Tathāgata neither exists nor does not exist after death.’”

The Vacchagotta the wanderer, getting up from his seat, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he (addressed the same questions to the Blessed One and received exactly the same explanation).

“Amazing, Master Gotama! Astounding! How the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching! Just now, Master Gotama, I went to the contemplative Moggallāna and, on arrival, asked him about this matter, and he answered me with the same words, the same phrasing, as Master Gotama. Amazing, Master Gotama! Astounding! How the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching!”

Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “Now then, Master Gotama, is the cosmos eternal?”

“That has not been declared by me, Vaccha: ‘The cosmos is eternal.’”

“Well then, Master Gotama, is the cosmos not eternal?”

“Vaccha, that too has not been declared by me: ‘The cosmos is not eternal.’”

“Then is the cosmos finite?” … “Is the cosmos infinite?” … “Is the body the same as the soul?” … “Is the body one thing, and the soul another?” … “Does the Tathāgata exist after death?” … “Does the Tathāgata not exist after death?” … “Does the Tathāgata both exist and not exist after death?” … “Does the Tathāgata neither exist nor not exist after death?”

“Vaccha, that too has not been declared by me: ‘The Tathāgata neither exists nor does not exist after death.”

“Now, Master Gotama, what is the cause, what is the reason why — when wanderers of other sects are asked in this way, they answer that ‘The cosmos is eternal’ or ‘The cosmos is not eternal’ or ‘The cosmos is finite’ or ‘The cosmos is infinite’ or ‘The body is the same as the soul’ or ‘The body is one thing and the soul another’ or ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death” or ‘The Tathāgata neither exists nor does not exist after death,’ yet when Master Gotama is asked in this way, he does not answer that ‘The cosmos is eternal’ or ‘The cosmos is not eternal’ or ‘The cosmos is finite’ or ‘The cosmos is infinite’ or ‘The body is the same as the soul’ or ‘The body is one thing and the soul another’ or ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death” or ‘The Tathāgata neither exists nor does not exist after death’?”

“Vaccha, the members of other sects assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

“They assume feeling to be the self…

“They assume perception to be the self…

“They assume fabrications to be the self…

“They assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. That is why, when asked in this way, they answer that ‘The cosmos is eternal’ … or that ‘The Tathāgata neither exists nor does not exist after death.’

“But the Tathāgata, worthy & rightly self-awakened, doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.

“He doesn’t assume feeling to be the self…

“He doesn’t assume perception to be the self…

“He doesn’t assume fabrications to be the self…

“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. That is why, when asked in this way, he does not answer that ‘The cosmos is eternal’ … or that ‘The Tathāgata neither exists nor does not exist after death.’”

The Vacchagotta the wanderer, getting up from his seat, went to Ven. Mahā Moggallāna and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he (addressed the same questions to Ven. Mahā Moggallāna and received exactly the same explanation).

“Amazing, Master Moggallāna! Astounding! How the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching! Just now, Master Moggallāna, I went to the contemplative Gotama and, on arrival, asked him about this matter, and he answered me with the same words, the same phrasing, as Master Moggallāna. Amazing, Master Moggallāna! Astounding! How the meaning and phrasing of the teacher and disciple agree, coincide, and do not diverge from one another with regard to the supreme teaching!”

Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “Master Gotama, a few days ago a large number of contemplatives, brahmans, and wanderers of various sects were sitting together in the Debating Hall when this conversation arose among them: ‘This Pūraṇa Kassapa — the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people — describes a disciple who has died and passed on in terms of places of rebirth: “That one is reborn there; that one is reborn there.” Even when the disciple is an ultimate person, a foremost person, attained to the foremost attainment, Pūraṇa Kassapa describes him, when he has died and passed on, in terms of places of rebirth: “That one is reborn there; that one is reborn there.”

“‘This Makkhali Gosāla… This Nigaṇṭha Nāṭaputta… This Sañjaya Velaṭṭhaputta… This Pakudha Kaccāna… This Ajita Kesakambala — the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people — describes a disciple who has died and passed on in terms of places of rebirth: “That one is reborn there; that one is reborn there.” Even when the disciple is an ultimate person, a foremost person, attained to the foremost attainment, Ajita Kesakambala describes him, when he has died and passed on, in terms of places of rebirth: “That one is reborn there; that one is reborn there.”

“This contemplative Gotama — the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people — describes a disciple who has died and passed on in terms of places of rebirth: “That one is reborn there; that one is reborn there.” But when the disciple is an ultimate person, a foremost person, attained to the foremost attainment, the contemplative Gotama does not describe him, when he has died and passed on, in terms of places of rebirth: “That one is reborn there; that one is reborn there.” Instead, he describes him thus: “He has cut through craving, severed the fetter, and by rightly breaking through conceit has made an end of suffering & stress.”’

“So I was simply befuddled. I was uncertain: How is the teaching of Gotama the contemplative to be understood?”

“Of course you are befuddled, Vaccha. Of course you are uncertain. When there is a reason for befuddlement in you, uncertainty arises. I designate the rebirth of one who has sustenance, Vaccha, and not of one without sustenance. Just as a fire burns with sustenance and not without sustenance, even so I designate the rebirth of one who has sustenance and not of one without sustenance.”

“But, Master Gotama, at the moment a flame is being swept on by the wind and goes a far distance, what do you designate as its sustenance then?”

“Vaccha, when a flame is being swept on by the wind and goes a far distance, I designate it as wind-sustained, for the wind is its sustenance at that time.”

“And at the moment when a being sets this body aside and is not yet reborn in another body, what do you designate as its sustenance then?”

“Vaccha, when a being sets this body aside and is not yet reborn in another body, I designate it as craving-sustained, for craving is its sustenance at that time.”

Then the wanderer Vacchagotta went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he asked the Blessed One: “Now then, Master Gotama, is there a self?”

When this was said, the Blessed One was silent.

“Then is there no self?”

A second time, the Blessed One was silent.

Then Vacchagotta the wanderer got up from his seat and left.

Then, not long after Vacchagotta the wanderer had left, Ven. Ānanda said to the Blessed One, “Why, lord, did the Blessed One not answer when asked a question by Vacchagotta the wanderer?”

“Ānanda, if I — being asked by Vacchagotta the wanderer if there is a self — were to answer that there is a self, that would be conforming with those contemplatives & brahmans who are exponents of eternalism [the view that there is an eternal, unchanging soul]. If I — being asked by Vacchagotta the wanderer if there is no self — were to answer that there is no self, that would be conforming with those contemplatives & brahmans who are exponents of annihilationism [the view that death is the annihilation of consciousness]. If I — being asked by Vacchagotta the wanderer if there is a self — were to answer that there is a self, would that be in keeping with the arising of knowledge that all phenomena are not-self?”

“No, lord.”

“And if I — being asked by Vacchagotta the wanderer if there is no self — were to answer that there is no self, the bewildered Vacchagotta would become even more bewildered: ‘Does the self I used to have now not exist?’”

On one occasion Ven. Sabhiya Kaccāna was staying at Ñātika in the Brick Hall. Then Vacchagotta the wanderer went to him and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sabhiya Kaccāna, “Now then, Master Kaccāna, does the Tathāgata exist after death?”

“Vaccha, that has not been declared by the Blessed One: ‘The Tathāgata exists after death.’”

“Well then, Master Kaccāna, does the Tathāgata not exist after death?”

“Vaccha, that too has not been declared by the Blessed One: ‘The Tathāgata does not exist after death.’”

“Then does the Tathāgata both exist and not exist after death?”

“That has not been declared by the Blessed One: ‘The Tathāgata both exists and does not exist after death.’”

“Well then, does the Tathāgata neither exist nor not exist after death?”

“That too has not been declared by the Blessed One: ‘The Tathāgata neither exists nor does not exist after death.’”

“Now, Master Kaccāna, when asked if the Tathāgata exists after death, you say, ‘That has not been declared by the Blessed One: “The Tathāgata exists after death.”’ When asked if the Tathāgata does not exist after death, you say, ‘That too has not been declared by the Blessed One: “The Tathāgata does not exist after death.”’ When asked if the Tathāgata both exists and does not exist after death, you say, ‘That has not been declared by the Blessed One: “The Tathāgata both exists and does not exist after death.”’ When asked if the Tathāgata neither exists nor does not exist after death, you say, ‘That too has not been declared by the Blessed One: “The Tathāgata neither exists nor does not exist after death.”’ Now, what is the cause, what is the reason, why that has not been declared by the contemplative Gotama?”

“Vaccha, whatever cause, whatever reason there would be for describing him as ‘possessed of form’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’: If that cause, that reason, were to cease totally everywhere, totally in every way without remainder, then describing him by what means would one describe him as ‘possessed of form’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’?”

“How long has it been since you went forth, Master Kaccāna?”

“Not long, my friend. Three years.”

“Whoever has gained just this much in this much time has gained a great deal, my friend — to say nothing of what he has thus gone beyond.”