“Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six?

“There is the case where a monk is set on bodily acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

“And further, the monk is set on verbal acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

“And further, the monk is set on mental acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

“And further, whatever righteous gains the monk may obtain in a righteous way—even if only the alms in his bowl—he does not consume them alone. He consumes them after sharing them in common with his virtuous companions in the holy life. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

“And further — with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration — the monk dwells with his virtue in tune with that of his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

“And further — with reference to the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress — the monk dwells with his view in tune with that of his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

“These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.”

“Monks, these six properties are means of escape. Which six?

“There is the case where a monk might say, ‘Although goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still ill will keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that — when goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release — ill will would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from ill will: goodwill as an awareness-release.’

“And further, there is the case where a monk might say, ‘Although compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still harmfulness keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that — when compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release — harmfulness would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from harmfulness: compassion as an awareness-release.’

“And further, there is the case where a monk might say, ‘Although empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still resentment keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that — when empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release — resentment would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from resentment: empathetic joy as an awareness-release.’

“And further, there is the case where a monk might say, ‘Although equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still passion keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that — when equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release — passion would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from passion: equanimity as an awareness-release.’

“And further, there is the case where a monk might say, ‘Although the signless[1] has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still my consciousness follows the drift of signs.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that — when the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release — consciousness would follow the drift of signs. That possibility doesn’t exist, for this is the escape from all signs: the signless as an awareness-release.’

“And further, there is the case where a monk might say, ‘Although “I am” is gone, and I do not assume that “I am this,” still the arrow of uncertainty & perplexity keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that — when “I am” is gone, and “I am this” is not assumed — the arrow of uncertainty & perplexity would keep overpowering the mind. That possibility doesn’t exist, for this is the escape from the arrow of uncertainty & perplexity: the uprooting of the conceit, “I am”.’

“These, monks, are six properties that are means of escape.”

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt. At that time, Nakula’s father [Nakulapitar], the householder, was diseased, in pain, severely ill. Then Nakula’s mother [Nakulamatar] said to him: “Don’t be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

“Now it may be that you are thinking, ‘Nakula’s mother will not be able to support the children or maintain the household after I’m gone,’ but you shouldn’t see things in that way. I am skilled at spinning cotton, at carding matted wool. I can support the children and maintain the household after you are gone. So don’t be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

“Now it may be that you are thinking, ‘Nakula’s mother will take another husband after I’m gone,’ but you shouldn’t see things in that way. You know as well as I how my fidelity [literally: householder-celibacy] has been constant for the past sixteen years. So don’t be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized death when one is worried.

“Now it may be that you are thinking, ‘Nakula’s mother will have no desire to go see the Blessed One, to go see the Saṅgha of monks, after I’m gone,’ but you shouldn’t see things in that way. I will have an even greater desire to go see the Blessed One, to go see the Saṅgha of monks, after you are gone. So don’t be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

“Now it may be that you are thinking, ‘Nakula’s mother will not act fully in accordance with the precepts after I’m gone,’ but you shouldn’t see things in that way. To the extent that the Blessed One has white-clad householder female disciples who act fully in accordance with the precepts, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One — worthy & rightly self-awakened — who is staying among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt. So don’t be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

“Now it may be that you are thinking, ‘Nakula’s mother will not attain inner tranquility of awareness after I’m gone,’ but you shouldn’t see things in that way. To the extent that the Blessed One has white-clad householder female disciples who attain inner tranquility of awareness, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One — worthy & rightly self-awakened — who is staying among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt. So don’t be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.

“Now it may be that you are thinking, ‘Nakula’s mother will not reach firm ground in this Dhamma & Vinaya, will not attain a firm foothold, will not attain consolation, overcome her doubts, dispel her perplexity, reach fearlessness or gain independence from others with regard to the Teacher’s message [a standard description of a stream-winner],’ but you shouldn’t see things in that way. To the extent that the Blessed One has white-clad householder female disciples who reach firm ground in this Dhamma & Vinaya, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, & gain independence from others with regard to the Teacher’s message, I am one of them. If anyone doubts or denies this, let him go ask the Blessed One — worthy & rightly self-awakened — who is staying among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt. So don’t be worried as you die, householder. Death is painful for one who is worried. The Blessed One has criticized being worried at the time of death.”

While Nakula’s father the householder was being exhorted by Nakula’s mother with this exhortation, his disease immediately subsided. And he recovered from his disease. That was how Nakula’s father’s disease was abandoned.

Then, soon after Nakula’s father the householder had recovered from being sick, not long after his recovery from his illness, he went leaning on a stick to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One said to him, “It is your gain, your great gain, householder, that you have Nakula’s mother — sympathetic & wishing for your welfare — as your counselor & instructor. To the extent that I have white-clad householder female disciples who act fully in accordance with the precepts, she is one of them. To the extent that I have white-clad householder female disciples who attain inner tranquility of awareness, she is one of them. To the extent that I have white-clad householder female disciples who reach firm ground in this Dhamma & Vinaya, attain a firm foothold, attain consolation, overcome their doubts, dispel their perplexity, reach fearlessness, & gain independence from others with regard to the Teacher’s message, she is one of them. It is your gain, your great gain, householder, that you have Nakula’s mother — sympathetic & wishing for your welfare — as your counselor & instructor.”

I have heard that at one time the Blessed One was staying near Nādika in the Brick Hall. There he addressed the monks, “Monks!”

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

The Blessed One said, “Mindfulness of death, when developed & pursued, is of great fruit & great benefit. It gains a footing in the deathless, has the deathless as its final end. Therefore you should develop mindfulness of death.”

When this was said, a certain monk addressed the Blessed One, “I already develop mindfulness of death.”

“And how do you develop mindfulness of death?”

“I think, ‘O, that I might live for a day & night, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’ This is how I develop mindfulness of death.”

Then another monk addressed the Blessed One, “I, too, already develop mindfulness of death.”

“And how do you develop mindfulness of death?”

“I think, ‘O, that I might live for a day, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’ This is how I develop mindfulness of death.”

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death.”… “I think, ‘O, that I might live for the interval that it takes to eat a meal, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’…”

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death.”… “I think, ‘O, that I might live for the interval that it takes to swallow, having chewed up four morsels of food, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’…”

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death.”… “I think, ‘O, that I might live for the interval that it takes to swallow, having chewed up one morsel of food, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’…”

Then another monk addressed the Blessed One, “I, too, develop mindfulness of death.”… “I think, ‘O, that I might live for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal.’ This is how I develop mindfulness of death.”

When this was said, the Blessed One addressed the monks. “Whoever develops mindfulness of death, thinking, ‘O, that I might live for a day & night… for a day… for the interval that it takes to eat a meal… for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal’—they are said to dwell heedlessly. They develop mindfulness of death slowly for the sake of ending the effluents.

“But whoever develops mindfulness of death, thinking, ‘O, that I might live for the interval that it takes to swallow having chewed up one morsel of food… for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One’s instructions. I would have accomplished a great deal’—they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the effluents.

“Therefore you should train yourselves: ‘We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.’ That is how you should train yourselves.”

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

I have heard that at one time the Blessed One was staying near Nādika in the Brick Hall. There he addressed the monks, “Monks, mindfulness of death — when developed & pursued — is of great fruit & great benefit. It gains a footing in the deathless, has the deathless as its final end. And how is mindfulness of death developed & pursued so that it is of great fruit & great benefit, gains a footing in the deathless, and has the deathless as its final end?

“There is the case where a monk, as day departs and night returns, reflects: ‘Many are the (possible) causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm… piercing wind forces (in the body) might be provoked. That would be how my death would come about. That would be an obstruction for me.’ Then the monk should investigate: ‘Are there any evil, unskillful qualities unabandoned by me that would be an obstruction for me were I to die in the night?’ If, on reflecting, he realizes that there are evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. But if, on reflecting, he realizes that there are no evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die in the night, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.

“Further, there is the case where a monk, as night departs and day returns, reflects: ’Many are the (possible) causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm… piercing wind forces (in the body) might be provoked. That would be how my death would come about. That would be an obstruction for me.’ Then the monk should investigate: ‘Are there any evil, unskillful qualities unabandoned by me that would be an obstruction for me were I to die during the day?’ If, on reflecting, he realizes that there are evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die during the day, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. But if, on reflecting, he realizes that there are no evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die during the day, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.

“This, monks, is how mindfulness of death is developed & pursued so that it is of great fruit & great benefit, gains a footing in the Deathless, and has the Deathless as its final end.”

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

Then the Blessed One addressed Ven. Udāyin, “Udāyin, how many bases for recollection[32] are there?”

When this was said, Ven. Udāyin was silent.

A second time… A third time, the Blessed One addressed Ven. Udāyin, “Udāyin, how many bases for recollection are there?”

When this was said, Ven. Udāyin was silent a third time.

Then Ven. Ānanda said to Ven. Udāyin, “Friend Udāyin, the Blessed One addressed you.”

“I heard him, friend Ānanda.” Then to the Blessed One: “Lord, there is the case where a monk recollects his many past lives, i.e., one birth, two…: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his many past lives in their modes & details.

“This, lord, is a basis for recollection.”

Then the Blessed One addressed Ven. Ānanda, “I knew, Ānanda, that this worthless man doesn’t dwell devoted to the heightened mind.

“So, Ānanda, how many bases for recollection are there?”

“There are five bases for recollection, lord. Which five?

[1] “There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

“With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.

“With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

“This basis for recollection, lord, thus developed, thus pursued, leads to a pleasant abiding in the here & now.

[2] “And further, the monk attends to the perception of light, determines on the perception of day, so that day is like night, night is like day. By means of an awareness thus open & unhampered, he develops a brightened mind.

“This basis for recollection, lord, thus developed, thus pursued, leads to the gaining of knowledge & vision.[33]

[3] “And further, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds 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 basis for recollection, lord, thus developed, thus pursued, leads to the abandoning of sensual passion.

[4] “And further, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, the monk applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’

“Or, as if he were to see a corpse cast away in a charnel ground, being chewed by crows, being chewed by vultures, being chewed by hawks, being chewed by dogs, being chewed by hyenas, being chewed by various other creatures… a skeleton smeared with flesh & blood, connected with tendons… a fleshless skeleton smeared with blood, connected with tendons… a skeleton without flesh or blood, connected with tendons… bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull… the bones whitened, somewhat like the color of shells… the bones piled up, more than a year old… the bones decomposed into a powder: He applies it to this very body, ‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’

“This basis for recollection, lord, thus developed, thus pursued, leads to the uprooting of the conceit, ‘I am.’

[5] “And further, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“This basis for recollection, lord, thus developed, thus pursued, leads to the penetration of many properties.[34]

“These, lord, are the five bases for recollection.”

“Excellent, Ānanda! Excellent! In that case, Ānanda, remember this sixth basis for recollection: There is the case where a monk is always mindful as he goes forward, always mindful as he goes back, always mindful as he stands, always mindful as he sits, always mindful as he lies down to sleep, always mindful as he determines on an action.

“This basis for recollection, Ānanda, thus developed, thus pursued, leads to mindfulness & alertness.”

“Monks, six qualities lead to the decline of a monk in training.[2] Which six? Delighting in work, delighting in talking, delighting in sleeping, delighting in entanglement, not guarding the sense faculties, not knowing moderation in food. These six qualities lead to the decline of a monk in training.

“Monks, six qualities lead to the non-decline of a monk in training. Which six? Not delighting in work, not delighting in talking, not delighting in sleeping, not delighting in entanglement, guarding the sense faculties, and knowing moderation in food. These six qualities lead to the non-decline of a monk in training.”

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion the female lay follower Veḷukaṇṭakin Nandamātar, had established a donation endowed with six factors for the Saṅgha of monks headed by Sāriputta & Moggallāna. The Blessed One saw with his divine eye, surpassing the human, that the laywoman Veḷukaṇḍakī, Nanda’s mother, had established a donation endowed with six factors for the Saṅgha of monks headed by Sāriputta & Moggallāna. On seeing this, he addressed the monks: “Monks, the female lay follower Veḷukaṇṭakin Nandamātar, has established a donation endowed with six factors for the Saṅgha of monks headed by Sāriputta & Moggallāna.

“And how is a donation endowed with six factors? There is the case where there are the three factors of the donor, the three factors of the recipients.

“And which are the three factors of the donor? There is the case where the donor, before giving, is glad; while giving, his/her mind is bright & clear; and after giving is gratified. These are the three factors of the donor.

“And which are the three factors of the recipients? There is the case where the recipients are free of passion or are practicing for the subduing of passion; free of aversion or practicing for the subduing of aversion; and free of delusion or practicing for the subduing of delusion. These are the three factors of the recipients.

“Such are the three factors of the donor, the three factors of the recipients. And this is how a donation is endowed with six factors.

“And it’s not easy to take the measure of the merit of a donation thus endowed with six factors as ‘just this much a bonanza of merit, a bonanza of what is skillful — a nutriment of bliss, heavenly, resulting in bliss, leading to heaven — that leads to what is desirable, pleasing, charming, beneficial, pleasant.’ It is simply reckoned as a great mass of merit, incalculable, immeasurable.[3]

“Just as it’s not easy to take the measure of the great ocean as ‘just this many buckets of water, just this many hundreds of buckets of water, just this many thousands of buckets of water, or just this many hundreds of thousands of buckets of water.’ It’s simply reckoned as a great mass of water, incalculable, immeasurable. In the same way, it’s not easy to take the measure of the merit of a donation thus endowed with six factors as ‘just this much a bonanza of merit, a bonanza of what is skillful — a nutriment of bliss, heavenly, resulting in bliss, leading to heaven — that leads to what is desirable, pleasing, charming, beneficial, pleasant.’ It is simply reckoned as a great mass of merit, incalculable, immeasurable.”

Then a certain brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “Master Gotama, I hold to the doctrine, hold to the view, that there is no self-doing, there is no other-doing.”

“Brahman, may I not see or hear of such a doctrine, such a view. For how can one — even though he himself is coming forward, he himself is going away — say, ‘There is no self-doing, there is no other-doing’?

[1] “What do you think, brahman: Does the property of instigation exist?”

“Yes, sir.”

“And when there’s the property of instigation, are beings who are instigating discerned?”

“Yes, sir.”

“Then, when there’s the property of instigation and beings who are instigating are discerned, that is the self-doing of beings, that is (their) other-doing.

[2] “What do you think, brahman: Does the property of perseverance exist?”

“Yes, sir.”

“And when there’s the property of perseverance, are beings who are persevering discerned?”

“Yes, sir.”

“Then, when there’s the property of perseverance and beings who are persevering are discerned, that is the self-doing of beings, that is (their) other-doing.

[3] “What do you think, brahman: Does the property of exertion exist?”

“Yes, sir.”

“And when there’s the property of exertion, are beings who are exerting discerned?”

“Yes, sir.”

“Then, when there’s the property of exertion and beings who are exerting are discerned, that is the self-doing of beings, that is (their) other-doing.

[4] “What do you think, brahman: Does the property of firmness exist?”

“Yes, sir.”

“And when there’s the property of firmness, are beings who are standing firm discerned?”

“Yes, sir.”

“Then, when there’s the property of firmness and beings who are standing firm are discerned, that is the self-doing of beings, that is (their) other-doing.

[5] “What do you think, brahman: Does the property of stability exist?”

“Yes, sir.”

“And when there’s the property of stability, are beings who are maintaining stability discerned?”

“Yes, sir.”

“Then, when there’s the property of stability and beings who are maintaining stability are discerned, that is the self-doing of beings, that is (their) other-doing.

[6] “What do you think, brahman: Does the property of striving exist?”

“Yes, sir.”

“And when there’s the property of striving, are beings who are striving discerned?”

“Yes, sir.”

“Then, when there’s the property of striving and beings who are striving are discerned, that is the self-doing of beings, that is (their) other-doing.

“Brahman, may I not see or hear of such a doctrine, such a view [as yours]. For how can one — even though he himself is coming forward, he himself is going away — say, ‘There is no self-doing, there is no other-doing’?”

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

I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then early in the morning, Ven. Sāriputta, having adjusted his lower robe and carrying his bowl & outer robe, was coming down from Vulture Peak Mountain with a large group of monks when he saw a large wood pile off to one side. Seeing it, he said to the monks, “Friends, do you see that large wood pile over there?”

“Yes, friend,” the monks replied.

“Friends, if he wanted to, a monk with psychic power, having attained mastery of his mind, could will that wood pile to be nothing but earth. Why is that? There is earth-property [or: earth-potential] in that wood pile, in dependence on which he could will that wood pile to be nothing but earth.

“If he wanted to, a monk with psychic power, having attained mastery of his mind, could will that wood pile to be nothing but water… fire… wind… beautiful… unattractive. Why is that? There is the property of the unattractive in that wood pile, in dependence on which he could will that wood pile to be nothing but unattractive.”

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at a Kosalan brahman village named Icchānaṅgala. There he stayed in the Icchānaṅgala forest grove.

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

So the brahman householders of Icchānaṅgala, when the night was gone, taking many staple & non-staple foods, went to the gate house of the Icchānaṅgala forest grove. On arrival they stood there making a loud racket, a great racket.

Now at that time Ven. Nāgita was the Blessed One’s attendant. So the Blessed One addressed Ven. Nāgita: “Nāgita, what is that loud racket, that great racket, like fishermen with a catch of fish?”

“Lord, those are the brahman householders of Icchānaṅgala standing at the gate house to the Icchānaṅgala forest grove, having brought many staple & non-staple foods for the sake of the Blessed One & the Saṅgha of monks.”

“May I have nothing to do with honor, Nāgita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.”

“Lord, let the Blessed One acquiesce (to their offerings) now! Let the One Well-Gone acquiesce now! Now is the time for the Blessed One’s acquiescence, lord! Now is the time for the Blessed One’s acquiescence, lord! Wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Why is that? Because such is the Blessed One’s virtue & discernment.”

“May I have nothing to do with honor, Nāgita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.

“Nāgita, there is the case where I see a monk sitting in concentration in a village dwelling. The thought occurs to me, ‘Soon a monastery attendant will disturb this venerable one in some way, or a novice will, and rouse him from his concentration.’ And so I am not pleased with that monk’s village-dwelling.

“But then there is the case where I see a monk sitting, nodding, in the wilderness. The thought occurs to me, ‘Soon this venerable one will dispel his drowsiness & fatigue and attend to the wilderness-perception,[6] (his mind) unified.’ And so I am pleased with that monk’s wilderness-dwelling.

“Then there is the case where I see a wilderness monk sitting unconcentrated in the wilderness. The thought occurs to me, ‘Soon this venerable one will center his unconcentrated mind, or protect his concentrated mind.’ And so I am pleased with that monk’s wilderness-dwelling.

“Then there is the case where I see a wilderness monk sitting in concentration in the wilderness. The thought occurs to me, ‘Soon this venerable one will release his unreleased mind, or protect his released mind.’ And so I am pleased with that monk’s wilderness-dwelling.[7]

“Then there is the case where I see a village-dwelling monk who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Receiving, as he likes, those gains, offerings, & fame, he neglects seclusion, he neglects isolated forest & wilderness dwellings. He makes his living by visiting villages, towns, & cities. And so I am not pleased with that monk’s village-dwelling.

“Then there is the case where I see a wilderness monk who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Fending off those gains, offerings, & fame, he doesn’t neglect seclusion, doesn’t neglect isolated forest & wilderness dwellings. And so I am pleased with that monk’s wilderness-dwelling.

“But when I am traveling along a road and see no one in front or behind me, at that time I have my ease, even when urinating & defecating.”

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then early in the morning the Blessed One adjusted his under robe and — carrying his bowl & robes — went into Sāvatthī for alms. After his meal, on returning from his alms round, he addressed Ven. Ānanda, “Come, Ānanda, let’s go to the Eastern Monastery, the palace of Migāra’s mother, for the day’s abiding.”

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

Then the Blessed One together with Ven. Ānanda went to the Eastern Monastery, the palace of Migāra’s mother. On emerging from his seclusion in the late afternoon, he addressed Ven. Ānanda, “Come, Ānanda, let’s go to the Eastern Gatehouse to bathe our limbs.”

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

Then the Blessed One together with Ven. Ānanda went to the Eastern Gatehouse to bathe his limbs. Having bathed his limbs near the Eastern Gatehouse and gotten out of the water, he stood wearing only his lower robe, letting his limbs dry.

Then King Pasenadi Kosala’s nāga elephant named Seta came out of the Eastern Gatehouse accompanied by a great noise of instruments & drums. People, on seeing him, said, “How beautiful is the king’s nāga! How lovely the king’s nāga! How inspiring the king’s nāga! How blessed with a body the king’s nāga!”

When this was said, Ven. Udāyin said to the Blessed One, “Lord, is it only on seeing an elephant blessed with a large, massive body that people say, ‘A nāga! What a nāga!’? Or is there anything else blessed with a large, massive body that people, on seeing it, say, ‘A nāga! What a nāga!’?”

“Udāyin, it’s on seeing an elephant blessed with a large, massive body that that people say, ‘A nāga! What a nāga!’ It’s on seeing a horse blessed with a large, massive body, a bull blessed with a large, massive body, a serpent blessed with a large, massive body, a tree blessed with a large, massive body, a human being blessed with a large, massive body that people say, ‘A nāga! What a nāga!’

“But, Udāyin, whoever in this world with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk — does no misdeed[8] in body, speech, or mind: That’s whom I call a nāga.”

“Amazing, lord! Astounding! How that was well-said by the Blessed One: ‘But, Udāyin, whoever in this world with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk, does no misdeed in body, speech, or mind: That’s whom I call a nāga.’ And with these verses, lord, I will rejoice in what was well-said by the Blessed One:

“Monks, for one who partakes of sensuality, poverty is suffering in the world.”

“Yes, lord.”

“And a poor, destitute, penniless person gets into debt. For one who partakes of sensuality, getting into debt is suffering in the world.”

“Yes, lord.”

“And a poor, destitute, penniless person, having gotten into debt, owes interest payments. For one who partakes of sensuality, interest payment is suffering in the world.”

“Yes, lord.”

“And when a poor, destitute, penniless person owing interest payments does not pay interest on time, they serve him notice. For one who partakes of sensuality, being served notice is suffering in the world.”

“Yes, lord.”

“And when a poor, destitute, penniless person, being served notice, does not pay, they hound him. For one who partakes of sensuality, being hounded is suffering in the world.”

“Yes, lord.”

“And when a poor, destitute, penniless person, being hounded, does not pay, he is put into bondage. For one who partakes of sensuality, bondage is suffering in the world.”

“Yes, lord.”

“Thus, monks, poverty is suffering in the world for one who partakes of sensuality. Getting into debt is suffering in the world for one who partakes of sensuality. Interest payment is suffering in the world for one who partakes of sensuality. Being served notice is suffering in the world for one who partakes of sensuality. Being hounded is suffering in the world for one who partakes of sensuality. Bondage is suffering in the world for one who partakes of sensuality.

“In the same way, monks, whoever has no conviction with regard to skillful qualities, no sense of shame with regard to skillful qualities, no sense of compunction with regard to skillful qualities, no persistence with regard to skillful qualities, no discernment with regard to skillful qualities is, in the discipline of the noble ones, said to be poor, destitute, & penniless.

“He — poor, destitute, & penniless, having no conviction with regard to skillful qualities, no sense of shame… no sense of compunction… no persistence… no discernment with regard to skillful qualities — engages in misconduct by way of the body, misconduct by way of speech, misconduct by way of the mind. For him, I tell you, this is getting into debt.

“For the purpose of concealing his bodily misconduct, he formulates evil desires: He desires, ‘May they not know about me.’ He resolves, ‘May they not know about me.’ He speaks, (thinking,) ‘May they not know about me.’ He makes an effort with his body, (thinking,) ‘May they not know about me.’ For the purpose of concealing his verbal misconduct.… For the purpose of concealing his mental misconduct, he formulates evil desires: He desires, ‘May they not know about me.’ He resolves, ‘May they not know about me.’ He speaks, (thinking,) ‘May they not know about me.’ He makes an effort with his body, (thinking,) ‘May they not know about me.’ For him, I tell you, this is interest payment.

“And then his well-behaved companions in the holy life say about him, ‘This venerable one acts in this way, behaves in this way.’ For him, I tell you, this is being served notice.

“And then, when he has gone to the wilderness, to the foot of a tree, or to an empty dwelling, he is beset with evil, unskillful thoughts accompanied by remorse. For him, I tell you, this is being hounded.

“He — poor, destitute, & penniless, having engaged in misconduct by way of the body, misconduct by way of speech, & misconduct by way of the mind — on the break-up of the body, after death, is bound by the bond of hell or the bond of the animal womb. And I can imagine no one other bond so tormenting, so painful, so obstructive to the unexcelled rest from bondage, as the bond of hell or the bond of the animal womb.

On one occasion Ven. Mahā Cunda was staying among the Cetis in Sañjāti. There he addressed the monks, “Friend monks!”

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

Ven. Mahā Cunda said, “Friends, there is the case where Dhamma-devotee monks [those devoted to memorizing and analyzing the Dhamma] disparage jhāna monks, saying, ‘These people are absorbed and besorbed in jhāna, saying, “We are absorbed, we are absorbed.” But why, indeed, are they absorbed? For what purpose are they absorbed? How are they absorbed?’ In that, the Dhamma-devotee monks do not shine brightly, and the jhāna monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of devas & human beings.

“And further, there is the case where jhāna monks disparage Dhamma-devotee monks, saying, ‘These people say, “We are Dhamma-devotees, we are Dhamma-devotees,’ but they are excitable, boisterous, unsteady, mouthy, loose in their talk, muddled in their mindfulness, unalert, unconcentrated, their minds wandering, their senses uncontrolled. Why, indeed, are they Dhamma devotees? For what purpose are they Dhamma devotees? How are they Dhamma devotees?’ In that, the jhāna monks do not shine brightly, and the Dhamma-devotee monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of devas & human beings.

"And further, there is the case where Dhamma-devotee monks praise only Dhamma-devotee monks, and not jhāna monks. In that, the Dhamma-devotee monks do not shine brightly, and the jhāna monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of devas & human beings.

“And further, there is the case where jhāna monks praise only jhāna monks, and not Dhamma-devotee monks. In that, the jhāna monks do not shine brightly, and the Dhamma-devotee monks do not shine brightly. That is not practicing for the welfare of the masses, for the happiness of the masses, for the good of the masses, nor for the welfare & happiness of devas & human beings.

“Thus, friends, you should train yourselves: ‘Being Dhamma-devotee monks, we will speak in praise of jhāna monks.’ That’s how you should train yourselves. Why is that? Because these are amazing people, hard to find in the world: those who dwell touching the deathless element with the body.[35]

“And thus, friends, you should train yourselves: ‘Being jhāna monks, we will speak in praise of Dhamma-devotee monks.’ That’s how you should train yourselves. Why is that? Because these are amazing people, hard to find in the world: those who penetrate with discernment statements of profound meaning.”

Then Moḷiyasivaka the wanderer went to the Blessed One 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 the Blessed One, “‘The Dhamma is visible here & now, the Dhamma is visible here & now,’ it is said. To what extent is the Dhamma visible here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves?”

“Very well, then, Sivaka, I will ask you a question in return. Answer as you see fit. What do you think? When greed is present within you, do you discern that ‘Greed is present within me‘? And when greed is not present within you, do you discern that ‘Greed is not present within me‘?”

“Yes, lord.”

“The fact that when greed is present within you, you discern that greed is present within you; and when greed is not present within you, you discern that greed is not present within you: That is one way in which the Dhamma is visible in the here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.

“What do you think? When aversion is present within you.… When delusion is present within you.… When a greedy quality [dhamma] is present within you.… When an aversive quality is present within you.…

“What do you think? When a delusive quality is present within you, do you discern that ‘A delusive quality is present within me‘? And when a delusive quality is not present within you, do you discern that ‘A delusive quality is not present within me‘?”

“Yes, lord.”

“The fact that when a delusive quality is present within you, you discern that a delusive quality is present within you; and when a delusive quality is not present within you, you discern that a delusive quality is not present within you: That is one way in which the Dhamma is visible in the here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.”

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

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. And at that time Ven. Khema and Ven. Sumana were staying near Sāvatthī in the Grove of the Blind. Then Ven. Khema and Ven. Sumana went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Khema said to the Blessed One, “When a monk is an arahant, with his effluents ended—one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis — the thought doesn’t occur to him that ‘There is someone better than me,’ or ‘There is someone equal to me,’ or ‘There is someone worse than me.’” That is what Ven. Khema said, and the Teacher approved. Sensing that “The Teacher approves of me,” Ven. Khema got up from his seat, bowed down to the Blessed One, circled him — keeping him on his right — and left.

Then Ven. Sumana, not long after Ven. Khema had left, said to the Blessed One, “When a monk is an arahant, with his effluents ended — one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis — the thought doesn’t occur to him that ‘There is no one better than me,’ or ‘There is no one equal to me,’ or ‘There is no one worse than me.’” That is what Ven. Sumana said, and the Teacher approved. Sensing that “The Teacher approves of me,” Ven. Sumana got up from his seat, bowed down to the Blessed One, circled him — keeping him on his right — and left.

Then the Blessed One, not long after Ven. Khema & Ven. Sumana had left, said to the monks, “Monks, this is how clansmen declare gnosis. The meaning (of gnosis) is stated, but without mention of self. Yet there are some worthless people who declare gnosis as if in jest. They will fall into trouble afterwards.

Then Ven. Ānanda 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, “Friend Sāriputta, to what extent does a monk hear Dhamma that he has not heard, do the Dhammas he has heard not get confused, do the Dhammas he has touched with his awareness stay current, and does he understand what (previously) was not understood?”

“Friend Ānanda is learned. Let the answer occur to him.”

“In that case, friend Sāriputta, listen to the Dhamma. Pay close attention. I will speak.”

“As you say, friend,” Ven. Sāriputta responded to him.

Ven. Ānanda said, “There is the case, friend, where a monk masters the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He teaches the Dhamma in detail — as he has heard it, as he has remembered it — to others. He gets others to recite the Dhamma in detail — as they have heard it, as they have remembered it. He holds a group chanting of the Dhamma in detail — as he has heard it, as he has remembered it. He thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. He enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Mātikā. Having approached them periodically, he questions them & quizzes them: ‘How is this, venerable sirs? What is the meaning of this?’ They make open for him what wasn’t open, make plain what wasn’t plain, dispel doubt on various doubtful points.

“It’s to this extent, friend Sāriputta, that a monk hears Dhamma he has not heard, that the Dhammas he has heard do not get confused, that the Dhammas he has touched with his awareness stay current, and that he understands what (previously) was not understood.”

“It’s amazing, my friend. It’s astounding, my friend, how well-said that was by friend Ānanda. And we will remember friend Ānanda as endowed with these six qualities: Friend Ānanda has mastered the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. Friend Ānanda teaches the Dhamma in detail — as he has heard it, as he has remembered it — to others. Friend Ānanda gets others to recite the Dhamma in detail — as they have heard it, as they have remembered it. Friend Ānanda holds a group chanting of the Dhamma in detail — as he has heard it, as he has remembered it. Friend Ānanda thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. Friend Ānanda enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Mātikā. Having approached them periodically, he questions them & quizzes them: ‘How is this, venerable sirs? What is the meaning of this?’ They make open for friend Ānanda what wasn’t open, make plain what wasn’t plain, dispel doubt on various doubtful points.”

I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. And on that occasion Ven. Soṇa was staying near Rājagaha in the Cool Forest. Then, as Ven. Soṇa was meditating in seclusion [after doing walking meditation until the skin of his soles was split & bleeding], this train of thought arose in his awareness: “Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to disavow the training, return to the lower life, enjoy wealth, & make merit?”

Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa’s awareness, disappeared from Vulture Peak Mountain — just as a strong man might extend his flexed arm or flex his extended arm — appeared in the Cool Forest right in front of Ven. Soṇa, and sat down on a prepared seat. Ven. Soṇa, after bowing down to the Blessed One, sat to one side. As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents.… What if I were to disavow the training, return to the lower life, enjoy wealth, & make merit?’”

“Yes, lord.”

“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?”

“Yes, lord.”

“And what do you think? When the strings of your vīṇā were too taut, was your vīṇā in tune & playable?”

“No, lord.”

“And what do you think? When the strings of your vīṇā were too loose, was your vīṇā in tune & playable?”

“No, lord.”

“And what do you think? When the strings of your vīṇā were neither too taut nor too loose, but tuned [literally: established] to be right on pitch, was your vīṇā in tune & playable?”

“Yes, lord.”

“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune [‘penetrate,’ ‘ferret out’] the pitch of the (five) faculties[15] (to that), and there pick up your theme.”

“Yes, lord,” Ven. Soṇa answered the Blessed One. Then, having given this exhortation to Ven. Soṇa, the Blessed One — as a strong man might extend his flexed arm or flex his extended arm — disappeared from the Cool Forest and appeared on Vulture Peak Mountain.

So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the (five) faculties (to that), and there picked up his theme. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, 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. Soṇa became another one of the arahants.

Then, on the attainment of arahantship, this thought occurred to Ven. Soṇa: “What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?” So he then 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: “When a monk is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: renunciation, seclusion, non-afflictiveness, the ending of craving, the ending of clinging/sustenance, & non-deludedness.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way. The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion’… ‘Perhaps it is because he falls back on attachment to habits & practices as being essential that he is dedicated to non-afflictiveness,’ but it should not be seen in that way. The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness.

“It is because of the ending of passion, because of his being free of passion… because of the ending of aversion, because of his being free of aversion… because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving… to the ending of clinging/sustenance… to non-deludedness.

“Even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds… aromas… flavors… tactile sensations.… Even if powerful ideas cognizable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“Just as if there were a mountain of rock — without cracks, without fissures, one solid mass — and then from the east there were to come a powerful storm of wind & rain: The mountain would neither shiver nor quiver nor shake. And then from the west… the north… the south there were to come a powerful storm of wind & rain: The mountain would neither shiver nor quiver nor shake. In the same way, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds… aromas… flavors… tactile sensations.… Even if powerful ideas cognizable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.”

I have heard that on one occasion the Blessed One was staying near Vārāṇasī at the Deer Park at Isipatana. And on that occasion a large number of elder monks, after the meal, on returning from their alms round, were sitting gathered together in the assembly hall discussing higher Dhamma. And there, while the elder monks were discussing higher Dhamma, Ven. Citta Hatthisārīputta interrupted in the middle of their talk. Then Ven. Mahā Koṭṭhita said to him, “Don’t interrupt in the middle of the talk while the elder monks are discussing higher Dhamma. Wait until the end of the talk.”

When this was said, the monks who were Ven. Citta Hatthisārīputta’s companions said to Ven. Mahā Koṭṭhita, “May Ven. Mahā Koṭṭhita not rebuke Ven. Citta Hatthisārīputta. He is wise, Ven. Citta Hatthisārīputta. He is capable of discussing higher Dhamma with the elder monks.”

“Friends, that is hard to know by those who do not know the thoughts of another.

“There is the case, friends, where a certain individual is ever so composed, ever so humble, ever so calm as long as he lives in dependence on the Teacher or another of his companions in the holy life who is in the position of a mentor. But when he leaves the Teacher or the companion in the holy life who is in a position of a mentor, he gets entangled with monks, nuns, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“Suppose that a crop-eating bull were bound with a rope or confined in a pen. If someone were to say, ‘Never again will this crop-eating bull get into the crops,’ would he be speaking rightly?”

“Not at all, friend. It’s possible that the crop-eating bull, having cut the rope or broken open the pen, could again get into the crops.”

“In the same way, friends, there is the case where a certain individual is ever so composed… But when he leaves the Teacher or the companion in the holy life who is in a position of a mentor… he, with his mind invaded by lust, gives up the training and reverts to the lower life.

“And further, friends, there is the case where a certain individual, quite secluded from sensuality, secluded from unskillful mental qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He, (thinking,) ‘I have gained the first jhāna,’ gets entangled with monks, nuns, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“Suppose the deva of heavy rains, raining down on a great crossroads, were to make the dust disappear and mud appear. If someone were to say, ‘Never again will dust appear at that great crossroads,’ would he be speaking rightly?”

“Not at all, friend. It’s possible that human beings will pass through that great crossroads, or herd animals will pass through, or wind & heat will dry up the moisture, and then the dust will reappear.”

“In the same way, friends, there is the case where a certain individual… (thinking,) ‘I have gained the first jhāna,’ gets entangled… He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“And further, friends, there is the case where a certain individual, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. He, (thinking,) ‘I have gained the second jhāna,’ gets entangled with monks, nuns, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“Suppose that not far from a village or town was a great reservoir. There, the deva of heavy rains, having rained down, would make the freshwater oysters & mussels, the gravel & pebbles, disappear. If someone were to say, ‘Never again will the freshwater oysters & mussels, the gravel & pebbles, reappear in that reservoir,’ would he be speaking rightly?”

“Not at all, friend. It’s possible that human beings will drink from that reservoir, or herd animals will drink from it, or wind & heat will dry up the moisture, and then the freshwater oysters & mussels, the gravel & pebbles, will reappear.”

“In the same way, friends, there is the case where a certain individual… (thinking,) ‘I have gained the second jhāna,’ gets entangled… He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“And further, friends, there is the case where a certain individual, with the fading of rapture, 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.’ He, (thinking,) ‘I have gained the third jhāna,’ gets entangled with monks, nuns, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“Suppose that a man had eaten his fill of an exquisite meal so that food left over from the night before wouldn’t appeal to him. If someone were to say, ‘Never again will food ever appeal to that man,’ would he be speaking rightly?”

“Not at all, friend. Once that man has eaten his fill of an exquisite meal, then as long as the vitality of the food remains in his body, then other food won’t appeal to him. But when the vitality of the food has disappeared, then the food will appeal to him.”

“In the same way, friends, there is the case where a certain individual… (thinking,) ‘I have gained the third jhāna,’ gets entangled… He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“And further, friends, there is the case where a certain individual, 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. He, (thinking,) ‘I have gained the fourth jhāna,’ gets entangled with monks, nuns, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“Suppose that in a mountain glen there was a freshwater lake, free from wind and devoid of waves. If someone were to say, ‘Never again will a wave appear on that freshwater lake,’ would he be speaking rightly?”

“Not at all, friend. It’s possible that a huge storm of wind & rain could come from the east… the west… the north… the south. That would give rise to a wave on that freshwater lake.”

“In the same way, friends, there is the case where a certain individual… (thinking,) ‘I have gained the fourth jhāna,’ gets entangled… He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“And further, friends, there is the case where a certain individual, not attending to any themes, enters & remains in the themeless concentration of awareness.[16] He, (thinking,) ‘I have gained the themeless concentration of awareness,’ gets entangled with monks, nuns, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life.

“Suppose that a king or king’s minister, traveling along a road with a fourfold army, were to set up camp for a night in a forest grove. There — from the noise of elephants, the noise of horses, the noise of chariots, the noise of infantry, the noise & clamor of drums, kettledrums, conch-shell horns, & lutes — the sound of crickets would disappear. If someone were to say, ‘Never again will the sound of crickets appear in that forest grove,’ would he be speaking rightly?”

“Not at all, friend. It’s possible that when the king or king’s minister leaves that forest grove, the sound of crickets will reappear.”

“In the same way, friends, there is the case where a certain individual, not attending to any themes, enters & remains in the themeless concentration of awareness. He, thinking, ‘I have gained the themeless concentration of awareness,’ gets entangled with monks, nuns, male lay followers, female lay followers, kings, kings’ ministers, sectarians, and sectarians’ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life.”

Then at a later time, Ven. Citta Hatthisārīputta gave up the training and reverted to the lower life. Then the monks who were his companions went to Ven. Mahā Koṭṭhita and, on arrival, asked him, “Did Ven. Mahā Koṭṭhita, with his own awareness, encompass the awareness of Citta Hatthisārīputta so that he knew, ‘Citta Hatthisārīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower life’? Or did devas report this matter to you: ‘Venerable sir, Citta Hatthisārīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower life’?”

“Friends, with my own awareness I encompassed the awareness of Citta Hatthisārīputta so that I knew, ‘Citta Hatthisārīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower life.’ And devas also reported this matter to me: ‘Venerable sir, Citta Hatthisārīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower life.’”

Then the monks who were Citta Hatthisārīputta’s companions 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, Citta Hatthisārīputta, having gained such & such meditative dwellings & attainments, has given up the training and reverted to the lower life.”

“It won’t be long, monks, before Citta misses [the life of] renunciation.”

Then not long after that, Citta Hatthisārīputta, having shaved off his hair & beard, put on the ochre robes and went forth from the household life into homelessness. Then — dwelling alone, secluded, heedful, ardent, & resolute, Ven. Citta Hatthisārīputta 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. Citta Hatthisārīputta became another one of the arahants.

I have heard that on one occasion the Blessed One was staying near Vārāṇasī at the Deer Park at Isipatana. And on that occasion a large number of elder monks, after the meal, on returning from their alms round, were sitting gathered together in the assembly hall when this discussion arose: “It was said by the Blessed One in The Way to the Further Shore, in Metteyya’s Questio [Sn 5:2]:

“Which, friends, is the first side? Which is the second side? What is in-between? Who is the seamstress?”

When this was said, a monk said to the elder monks, “Contact, friends, is the first side, the origination of contact the second side, and the cessation of contact[18] is in between. Craving is the seamstress — for craving stitches one to the production of this or that very becoming. It’s to this extent, friends, that a monk directly knows what should be directly known, comprehends what should be comprehended. Directly knowing what should be directly known, comprehending what should be comprehended, he is one who puts an end to suffering & stress in the here & now.”

When this was said, another monk said to the elder monks, “The past, friends, is the first side, the future the second side, and the present is in between. Craving is the seamstress — for craving stitches one to the production of this or that very becoming. It’s to this extent, friends, that a monk… is one who puts an end to suffering & stress in the here & now.”

When this was said, another monk said to the elder monks, “Pleasant feeling, friends, is the first side, painful feeling the second side, and neither-pleasant-nor-painful feeling is in between. Craving is the seamstress — for craving stitches one to the production of this or that very becoming. It’s to this extent, friends, that a monk… is one who puts an end to suffering & stress in the here & now.”

When this was said, another monk said to the elder monks, “Name, friends, is the first side, form the second side, and consciousness is in between. Craving is the seamstress — for craving stitches one to the production of this or that very becoming. It’s to this extent, friends, that a monk… is one who puts an end to suffering & stress in the here & now.”

When this was said, another monk said to the elder monks, “The six internal sense-media, friends, are the first side, the six external sense-media the second side, and consciousness is in between. Craving is the seamstress — for craving stitches one to the production of this or that very becoming. It’s to this extent, friends, that a monk… is one who puts an end to suffering & stress in the here & now.”

When this was said, another monk said to the elder monks, “Self-identification, friends, is the first side, the origination of self-identification the second side, and the cessation of self-identification is in between. Craving is the seamstress — for craving stitches one to the production of this or that very becoming. It’s to this extent, friends, that a monk directly knows what should be directly known, comprehends what should be comprehended. Directly knowing what should be directly known, comprehending what should be comprehended, he is one who puts an end to suffering & stress in the here & now.”

“When this was said, one of the monks said to the elder monks, “We have each answered in line with his own inspiration. Come, friends, let’s go to the Blessed One and, on arrival, report this matter to him. However he answers is how we should remember it.”

“As you say, friend,” the elder monks said to that monk.

Then the elder monks went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they reported the entirety of their conversation to him. “Which of us, lord, has spoken well?”

“Monks, each of you has spoken well in his way, but as for what I intended when I said in The Way to the Further Shore, in Metteyya’s Question —

“Listen & pay close attention. I will speak.”

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

The Blessed One said, “Contact, monks, is the first side, the origination of contact the second side, and the cessation of contact is in between. Craving is the seamstress — for craving stitches one to the production of this or that very becoming. It’s to this extent, monks, that a monk directly knows what should be directly known, comprehends what should be comprehended. Directly knowing what should be directly known, comprehending what should be comprehended, he is one who puts an end to suffering & stress in the here & now.”

“Monks, I will teach you the penetrative explanation that is a Dhamma explanation. Listen & pay close attention. I will speak.”

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

The Blessed One said: “And which penetrative explanation is a Dhamma explanation?

“Sensuality should be known. The cause by which sensuality comes into play should be known. The diversity in sensuality should be known. The result of sensuality should be known. The cessation of sensuality should be known. The path of practice for the cessation of sensuality should be known.

“Feeling should be known. The cause by which feeling comes into play should be known. The diversity in feeling should be known. The result of feeling should be known. The cessation of feeling should be known. The path of practice for the cessation of feeling should be known.

“Perception should be known. The cause by which perception comes into play should be known. The diversity in perception should be known. The result of perception should be known. The cessation of perception should be known. The path of practice for the cessation of perception should be known.

“Effluents [āsava] should be known. The cause by which effluents come into play should be known. The diversity in effluents should be known. The result of effluents should be known. The cessation of effluents should be known. The path of practice for the cessation of effluents should be known

“Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.

“Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.

[1] “‘Sensuality should be known. The cause by which sensuality comes into play… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ Thus it has been said. In reference to what was it said?

“There are these five strings of sensuality: 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. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.

“And what is the cause by which sensuality comes into play? Contact is the cause by which sensuality comes into play.

“And what is the diversity in sensuality? Sensuality with regard to forms is one thing, sensuality with regard to sounds is another, sensuality with regard to aromas is another, sensuality with regard to flavors is another, sensuality with regard to tactile sensations is another. This is called the diversity in sensuality.

“And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality.

“And what is the cessation of sensuality? From the cessation of contact is the cessation of sensuality; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of sensuality.

“Now when a disciple of the noble ones discerns sensuality in this way, the cause by which sensuality comes into play in this way, the diversity in sensuality in this way, the result of sensuality in this way, the cessation of sensuality in this way, & the path of practice leading to the cessation of sensuality in this way, then he discerns this penetrative holy life as the cessation of sensuality.

“‘Sensuality should be known. The cause by which sensuality comes into play… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ Thus it has been said, and in reference to this was it said.

[2] “‘Feeling should be known. The cause by which feeling comes into play… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ Thus it has been said. In reference to what was it said?

“There are these three kinds of feeling: a feeling of pleasure, a feeling of pain, & feeling of neither pleasure nor pain.

“And what is the cause by which feeling comes into play? Contact is the cause by which feeling comes into play.

“And what is the diversity in feeling? There is the feeling of pleasure connected with the baits of the world. There is the feeling of pleasure not connected with the baits of the world. There is the feeling of pain connected with the baits of the world. There is the feeling of pain not connected with the baits of the world. There is the feeling of neither pleasure nor pain connected with the baits of the world. There is the feeling of neither pleasure nor pain not connected with the baits of the world. This is called the diversity in feeling.

“And what is the result of feeling? One who feels a feeling produces a corresponding state of existence, on the side of merit or demerit. This is called the result of feeling.

“And what is the cessation of feeling? From the cessation of contact is the cessation of feeling; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of feeling.

“Now when a disciple of the noble ones discerns feeling in this way, the cause by which feeling comes into play in this way, the diversity in feeling in this way, the result of feeling in this way, the cessation of feeling in this way, & the path of practice leading to the cessation of feeling in this way, then he discerns this penetrative holy life as the cessation of feeling.

“‘Feeling should be known. The cause by which feeling comes into play… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ Thus it has been said, and in reference to this was it said.

[3] “‘Perception should be known. The cause by which perception comes into play… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ Thus it has been said. In reference to what was it said?

“There are these six kinds of perception: the perception of form, the perception of sound, the perception of aroma, the perception of flavor, the perception of tactile sensation, the perception of ideas.

“And what is the cause by which perception comes into play? Contact is the cause by which perception comes into play.

“And what is the diversity in perception? Perception with regard to forms is one thing, perception with regard to sounds is another, perception with regard to aromas is another, perception with regard to flavors is another, perception with regard to tactile sensations is another, perception with regard to ideas is another. This is called the diversity in perception.

“And what is the result of perception? Perception has expression as its result, I tell you. However a person perceives something, that is how he expresses it: ‘I have this sort of perception.’ This is called the result of perception.

“And what is the cessation of perception? From the cessation of contact is the cessation of perception; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of perception.

“Now when a disciple of the noble ones discerns perception in this way, the cause by which perception comes into play in this way, the diversity in perception in this way, the result of perception in this way, the cessation of perception in this way, & the path of practice leading to the cessation of perception in this way, then he discerns this penetrative holy life as the cessation of perception.

“‘Perception should be known. The cause by which perception comes into play… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ Thus it has been said, and in reference to this was it said.

[4] “‘Effluents should be known. The cause by which effluents come into play… The diversity in effluents… The result of effluents… The cessation of effluents… The path of practice for the cessation of effluents should be known.’ Thus it has been said. In reference to what was it said?

“There are these three kinds of effluents: the effluent of sensuality, the effluent of becoming, the effluent of ignorance.

“And what is the cause by which effluents come into play? Ignorance is the cause by which effluents come into play.

“And what is the diversity in effluents? There are effluents that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry ghosts, those that lead to the human world, those that lead to the world of the devas. This is called the diversity in effluents.

“And what is the result of effluents? One who is immersed in ignorance produces a corresponding state of existence, on the side of merit or demerit. This is called the result of effluents.

“And what is the cessation of effluents? From the cessation of ignorance is the cessation of effluents; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of effluents.

“Now when a disciple of the noble ones discerns effluents in this way, the cause by which effluents come into play in this way, the diversity in effluents in this way, the result of effluents in this way, the cessation of effluents in this way, & the path of practice leading to the cessation of effluents in this way, then he discerns this penetrative holy life as the cessation of effluents.

“‘Effluents should be known. The cause by which effluents come into play… The diversity in effluents… The result of effluents… The cessation of effluents… The path of practice for the cessation of effluents should be known.’ Thus it has been said, and in reference to this was it said.

[5] “‘Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.’ Thus it has been said. In reference to what was it said?

“Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.

“And what is the cause by which kamma comes into play? Contact is the cause by which kamma comes into play.

“And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry ghosts, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma.

“And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later (in this lifetime), and that which arises following that. This is called the result of kamma.

“And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of kamma.

“Now when a disciple of the noble ones discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity in kamma in this way, the result of kamma in this way, the cessation of kamma in this way, & the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.

“‘Kamma should be known. The cause by which kamma comes into play… The diversity in kamma… The result of kamma… The cessation of kamma… The path of practice for the cessation of kamma should be known.’ Thus it has been said, and in reference to this was it said.

[6] “‘Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.’ Thus it has been said. In reference to what was it said?

“Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five clinging-aggregates are stress.

“And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play.

“And what is the diversity in stress? There is major stress & minor, slowly fading & quickly fading. This is called the diversity in stress.

“And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, ‘Who knows a way or two to the cessation of this pain?’ I tell you, monks, that stress results either in bewilderment or in search. This is called the result of stress.

“And what is the cessation of stress? From the cessation of craving is the cessation of stress; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the path of practice leading to the cessation of stress.

“Now when a disciple of the noble ones discerns stress in this way, the cause by which stress comes into play in this way, the diversity in stress in this way, the result of stress in this way, the cessation of stress in this way, & the path of practice leading to the cessation of stress in this way, then he discerns this penetrative holy life as the cessation of stress.

“‘Stress should be known. The cause by which stress comes into play… The diversity in stress… The result of stress… The cessation of stress… The path of practice for the cessation of stress should be known.’ Thus it has been said, and in reference to this was it said.

“And this is the penetrative explanation that is a Dhamma explanation.”

“Monks, it’s impossible that a monk — with concentration that is not peaceful, not exquisite, not attained through calming, not immersed in unification — would wield manifold supranormal powers; that having been one he would become many; that having been many he would become one; that he would appear, vanish, go unimpeded through walls, ramparts, & mountains as if through space; that he would dive in & out of the earth as if it were water; that he would walk on water without sinking as if it were dry land; that sitting cross-legged he would fly through the air like a winged bird; that with his hand he would touch & stroke even the sun & moon, so mighty & powerful; that he would influence with his body even as far as the Brahmā worlds.

“It’s impossible that he would hear — by means of the divine ear-element, purified & surpassing the human — both kinds of sounds: divine & human, whether near or far.

“It’s impossible that he would discern the awareness of other beings, other individuals, having encompassed it with his own awareness; that he would discern a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion’; that he would discern a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion’; that he would discern a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion’; that he would discern a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind’; that he would discern an enlarged mind as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind’; that he would discern a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind’; that he would discern a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind’; that he would discern a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’

“It’s impossible that he would recollect his manifold past lives [literally: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here’; that he would thus recollect his manifold past lives in their modes & details.

“It’s impossible that he would see — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and discern how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world’; that he would thus — by means of the divine eye, purified & surpassing the human — see beings passing away & re-appearing, and discern how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

“It’s impossible that he would, through the ending of effluents, enter & remain in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.”

“Monks, endowed with six qualities, a monk is incapable of attaining what is to be witnessed right there whenever there is an opening.[19] Which six?

“There is the case where a monk doesn’t discern as it has come to be that ‘This quality has a share in decline.’ He doesn’t discern as it has come to be that ‘This quality has a share in stability.’ He doesn’t discern as it has come to be that ‘This quality has a share in distinction.’ He doesn’t discern as it has come to be that ‘This quality has a share in penetration.’[20] He is one who doesn’t act attentively. He is one who doesn’t act suitably.

“Endowed with these six qualities, a monk is incapable of attaining what is to be witnessed right there whenever there is an opening.

“Monks, endowed with six qualities, a monk is capable of attaining what is to be witnessed right there whenever there is an opening. Which six?

“There is the case where a monk discerns as it has come to be that ‘This quality has a share in decline.’ He discerns as it has come to be that ‘This quality has a share in stability.’ He discerns as it has come to be that ‘This quality has a share in distinction.’ He discerns as it has come to be that ‘This quality has a share in penetration.’ He is one who acts attentively. He is one who acts suitably.

“Endowed with these six qualities, a monk is capable of attaining what is to be witnessed right there whenever there is an opening.”

“Monks, without abandoning six things, one is incapable of entering & remaining in the first jhāna. Which six? Sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, uncertainty, and one has not seen well, with right discernment — as they have come to be — the drawbacks of sensuality.[21] Without abandoning these six things, one is incapable of entering & remaining in the first jhāna.”

“Monks, without abandoning six things, one is incapable of entering & remaining in the first jhāna. Which six? Thoughts of sensuality, thoughts of ill will, thoughts of harmfulness; perceptions of sensuality, perceptions of ill will, perceptions of harmfulness. Without abandoning these six things, one is incapable of entering & remaining in the first jhāna.”

“Monks, endowed with six qualities, a monk dwells in the here & now with an abundance of pleasure & happiness, and his source for the ending of the effluents has been activated. Which six?

“There is the case where a monk is one who delights in the Dhamma, one who delights in developing (skillful qualities), one who delights in abandoning (unskillful qualities), one who delights in seclusion, one who delights in the unafflicted,[36] one who delights in non-objectification.[37]

“Endowed with these six qualities, a monk dwells in the here & now with an abundance of pleasure & happiness, and his source for the ending of the effluents has been activated.”

“Monks, endowed with six qualities, a monk is incapable of attaining arahantship, the foremost state. Which six?

“There is the case where a monk is without conviction, is shameless, is without compunction, is lazy, is undiscerning, and is concerned with his body & life.

“Endowed with these six qualities, a monk is incapable of attaining arahantship, the foremost state.

“Monks, endowed with six qualities, a monk is capable of attaining arahantship, the foremost state. Which six?

“There is the case where a monk has conviction, has a sense of shame, has compunction, has his persistence aroused, is discerning, and is unconcerned with his body & life.

“Endowed with these six qualities, a monk is capable of attaining arahantship, the foremost state.”

“A monk endowed with six qualities is incapable of realizing the unexcelled cooled state. Which six? There is the case where a monk doesn’t rein in his mind when it should be reined in. He doesn’t exert his mind when it should be exerted. He doesn’t gladden his mind when it should be gladdened. He doesn’t watch over his mind when it should be watched over. He is intent on what is lowly. And he delights in self-identification. A monk endowed with these six qualities is incapable of realizing the unexcelled cooled state.

“A monk endowed with six qualities is capable of realizing the unexcelled cooled state. Which six? There is the case where a monk reins in his mind when it should be reined in. He exerts his mind when it should be exerted. He gladdens his mind when it should be gladdened. He watches over his mind when it should be watched over. He is intent on what is exquisite.[38] And he delights in unbinding. A monk endowed with these six qualities is capable of realizing the unexcelled cooled state.”

“Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful qualities even when listening to the true Dhamma. Which six?

“He is endowed with a (present) kamma obstruction, a defilement obstruction, a result-of-(past)-kamma obstruction; he lacks conviction, has no desire (to listen), and has dull discernment.

“Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful qualities even when listening to the true Dhamma.

“Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful qualities even while listening to the true Dhamma. Which six?

“He is not endowed with a (present) kamma obstruction, a defilement obstruction, or a result-of-(past)-kamma obstruction; he has conviction, has the desire (to listen), and is discerning.

“Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful qualities even while listening to the true Dhamma.

“Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful qualities even when listening to the true Dhamma. Which six?

“He has killed his mother; he has killed his father; he has killed an arahant; he has, with corrupt intent, caused the blood of a Tathāgata to flow; he has caused a split in the Saṅgha [see AN 5:129]; or he is a person of dull discernment, slow & dull-witted.

“Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful qualities even when listening to the true Dhamma.

“Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful qualities even while listening to the true Dhamma. Which six?

“He has not killed his mother; he has not killed his father; he has not killed an arahant; he has not, with corrupt intent, caused the blood of a Tathāgata to flow; he has not caused a split in the Saṅgha; and he is a discerning person, not slow or dull-witted.

“Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful qualities even while listening to the true Dhamma.”

“Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful qualities even when listening to the true Dhamma. Which six?

“When the Dhamma & Vinaya declared by the Tathāgata is being taught, he does not listen well, does not give ear, does not apply his mind to gnosis, grabs hold of what is worthless, rejects what is worthwhile, and is not endowed with the patience [or: preference] to comply with the teaching.

“Endowed with these six qualities, a person is incapable of alighting on the lawfulness, the rightness of skillful qualities even when listening to the true Dhamma.

“Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful qualities even while listening to the true Dhamma. Which six?

“When the Dhamma & Vinaya declared by the Tathāgata is being taught, he listens well, gives ear, applies his mind to gnosis, rejects what is worthless, grabs hold of what is worthwhile, and is endowed with the patience [or: preference] to comply with the teaching.

“Endowed with these six qualities, a person is capable of alighting on the lawfulness, the rightness of skillful qualities even while listening to the true Dhamma.”

“Monks, a person consummate in view[22] is incapable of giving rise to six things. Which six? Self-identity view, doubt, grasping at habits & practices, passion that would lead to a lower realm, anger that would lead to a lower realm, delusion that would lead to a lower realm.

“A person consummate in view is incapable of giving rise to these six things.”

“Monks, these six are impossible cases. Which six?

“It’s impossible for a person consummate in view[23] to live without respect or deference for the Teacher. It’s impossible for a person consummate in view to live without respect or deference for the Dhamma. It’s impossible for a person consummate in view to live without respect or deference for the Saṅgha. It’s impossible for a person consummate in view to live without respect or deference for the Training [heightened virtue, heightened concentration, heightened discernment]. It’s impossible for a person consummate in view to return to that which should not be gone to.[24] It’s impossible for a person consummate in view to produce an eighth state of becoming.[25

“These six are impossible cases.”

“Monks, there are these six rewards in realizing the fruit of stream-entry. Which six? One is certain of the true Dhamma. One is not subject to falling back. There is no suffering over what has had a limit placed on it.[26] One is endowed with uncommon knowledge.[27] One rightly sees cause, along with causally-originated phenomena.

“These are the six rewards in realizing the fruit of Stream-entry.”

“In seeing six rewards, it’s enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? ‘All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to unbinding. My fetters[28] will go to their abandoning. I’ll be endowed with the foremost qualities of the contemplative life.’

“In seeing these six rewards, it’s enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception.”

“In seeing six rewards, it’s enough for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? ‘The perception of disenchantment[29] will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I’ll become one who sees peace in unbinding. My obsessions[30] will go to their destruction. I’ll be one who has completed his task. The Teacher will have been served with goodwill.’

“In seeing these six rewards, it’s enough for a monk to establish the perception of stress with regard to all fabrications without exception.”

“In seeing six rewards, it’s enough for a monk to establish the perception of not-self with regard to all phenomena without exception. Which six? ‘I won’t be fashioned in connection with any world. My I-making will be stopped. My my-making will be stopped. I’ll be endowed with uncommon knowledge.[31 I’ll become one who rightly sees cause, along with causally-originated phenomena.’

“In seeing these six rewards, it’s enough for a monk to establish the perception of not-self with regard to all phenomena without exception.”