“Monks, a fool is characterized by his/her actions. A wise person is characterized by his/her actions. It is through the activities of one’s life that one’s discernment shines.

“A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool.

“A person endowed with three things is to be recognized as a wise person. Which three? Good bodily conduct, good verbal conduct, good mental conduct. A person endowed with these three things is to be recognized as a wise person.

“Thus, monks, you should train yourselves: ‘We will avoid the three things that, endowed with which, one is to be recognized as a fool. We will undertake & maintain the three things that, endowed with which, one is to be recognized as a wise person.’ That’s how you should train yourselves.”

“Monks, a person endowed with three qualities is to be recognized as a fool. Which three? He formulates a question inappropriately. He answers a question inappropriately. When another answers a question appropriately — having chosen circumscribed, coherent words & phrases — he doesn’t approve of it. A person endowed with these three qualities is to be recognized as a fool.

“Monks, a person endowed with three qualities is to be recognized as a wise person. Which three? He formulates a question appropriately. He answers a question appropriately. When another answers a question appropriately — having chosen circumscribed, coherent words & phrases — he approves of it. A person endowed with these three qualities is to be recognized as a wise person.”

“Monks, when one is endowed with three qualities, without abandoning three impurities, then as if one had been carried off, one would thus be placed in hell. Which three? One is unvirtuous and hasn’t abandoned the impurity of being unvirtuous. One is envious and hasn’t abandoned the impurity of envy. One is stingy and hasn’t abandoned the impurity of stinginess. When one is endowed with these three qualities, without abandoning these three impurities, then as if one had been carried off, one would thus be placed in hell.

“Monks, when one is endowed with three qualities, having abandoned three impurities, then as if one had been carried off, one would thus be placed in heaven. Which three? One is virtuous and has abandoned the impurity of being unvirtuous. One is not envious and has abandoned the impurity of envy. One is not stingy and has abandoned the impurity of stinginess. When one is endowed with these three qualities, having abandoned these three impurities, then as if one had been carried off, one would thus be placed in heaven.”

On one occasion the Blessed One was staying near Vārāṇasī in the Deer Park at Isipatana. There he addressed the monks: “Monks!”

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

The Blessed One said: “Once, monks, there was a king named Pacetana. One day King Pacetana said to his chariot maker, ‘My good chariot maker, in six months time from now a battle will take place. Can you make me a new pair of chariot wheels?’

“‘Yes, your majesty, I can,’ the chariot maker replied to the king.

“Then in six months minus six days the chariot maker finished one wheel. King Pacetana said to him, ‘In six days time from now the battle will take place. Will the pair of chariot wheels be finished?’

“‘Your majesty, in these six months minus six days, I have finished one wheel.’

“‘But can you finish the second wheel in these six days?’

“‘Yes, your majesty, I can,’ the chariot maker replied to the king.

Then, after finishing the second wheel in six days, the chariot maker took the pair of wheels to the king and, on arrival, said to him, ‘Here is your new pair of chariot wheels all finished, your majesty.’

“‘And what is the difference between your wheel that took six months minus six days to finish, and your wheel that took six days to finish? I don’t see any difference between them at all.’

“‘There is a difference between them, your majesty. Look at the difference.’ Then the chariot maker took the chariot wheel that took six days to finish and set it rolling. Going as far as its momentum carried it, it twirled around and around and fell to the ground. But then he took the chariot wheel that took six months minus six days to finish and set it rolling. Going as far as its momentum carried it, it stood still as if fixed on an axle.

“‘Now what is the reason, my good chariot maker, what is the cause, why the chariot wheel that took six days to finish, when set rolling, goes as far as its momentum carries it and then, twirling around and around, falls to the ground? And what is the reason, what is the cause, why the chariot wheel that took six months minus six days to finish, when set rolling, goes as far as its momentum carries it and then stands still as if fixed on an axle?’

“‘Your majesty, as for the wheel that took six days to finish, its rim is crooked, with faults & flaws. Its spokes are crooked, with faults & flaws. Its hub is crooked, with faults & flaws. Because its rim… spokes… (&) hub are crooked, with faults & flaws, when set rolling it goes as far as its momentum carries it and then, twirling around and around, falls to the ground. But as for the wheel that took six months minus six days to finish, its rim is not crooked, with no faults or flaws. Its spokes are not crooked, with no faults or flaws. Its hub is not crooked, with no faults or flaws. Because its rim… spokes… (&) hub are not crooked, with no faults or flaws, when set rolling it goes as far as its momentum carries it and then stands still as if fixed on an axle.’

“Now, monks, the thought may occur to you that the chariot maker on that occasion was someone else, but it shouldn’t be seen in that way. I myself was the chariot maker on that occasion. I was skilled in dealing with the crookedness, the faults, the flaws of wood. Now I am a worthy one, rightly self-awakened, skilled in dealing with the crookedness, faults, & flaws of bodily action; skilled in dealing with the crookedness, faults, & flaws of verbal action; skilled in dealing with the crookedness, faults, & flaws of mental action.

“Any monk or nun in whom the crookedness, faults, & flaws of bodily action are not abandoned; the crookedness, faults, & flaws of verbal action are not abandoned; the crookedness, faults, & flaws of mental action are not abandoned has fallen away from this Dhamma & Vinaya, just like the wheel that took six days to finish. But any monk or nun in whom the crookedness, faults, & flaws of bodily action are abandoned; the crookedness, faults, & flaws of verbal action are abandoned; the crookedness, faults, & flaws of mental action are abandoned stands firm in this Dhamma & Vinaya, just like the wheel that took six months minus six days to finish.

“Thus you should train yourselves: ‘We will abandon crookedness, faults, & flaws in bodily action. We will abandon crookedness, faults, & flaws in verbal action. We will abandon crookedness, faults, & flaws in mental action.’ That’s how you should train yourselves.”

“Monks, a shopkeeper endowed with three factors will, in no long time, achieve greatness & abundance in terms of wealth. Which three? There is the case where a shopkeeper has a good eye, is astute, & is consummate in his backing.

“And how does a shopkeeper have a good eye? There is the case where a shopkeeper knows of an item: ‘This item can be bought at this price and sold at this price; the cost will be this much, and the profit this much.’ This is how a shopkeeper has a good eye.

“And how is a shopkeeper astute? There is the case where a shopkeeper is skilled in buying & selling an item. This is how a shopkeeper is astute.

“And how is a shopkeeper consummate in his backing? There is the case where householders or householders’ sons know of a shopkeeper, ‘This shopkeeper has a good eye & is astute. He is capable of supporting his wife & children and repaying our investment at regular intervals.’ They offer him wealth, [saying,] ‘Here, my friend, having made wealth from this, support your wife & children and repay us at regular intervals.’ This is how a shopkeeper is consummate in his backing.

“A shopkeeper endowed with these three factors will, in no long time, achieve greatness & abundance in terms of wealth.

“Monks, a monk endowed with three factors will, in no long time, achieve greatness & abundance in terms of skillful qualities. Which three? There is the case where a monk has a good eye, is astute, & is consummate in his backing.

“And how does a monk have a good eye? There is the case where a monk discerns, as it has come to be, that ‘This is stress’… ‘This is the origination of stress’… ‘This is the cessation of stress’… ‘This is the path of practice leading to the cessation of stress.’ This is how a monk has a good eye.

“And how is a monk astute? There is the case where a monk keeps his persistence aroused for abandoning unskillful qualities and taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. This is how a monk is astute.

“And how is a monk consummate in his backing? There is the case where a monk — approaching at regular intervals those monks who are learned, to whom the tradition has come down, who have memorized the suttas, memorized the Vinaya, memorized the mātikas [lists of Dhamma topics] — asks & questions them, ‘How is this, venerable sirs? What is the meaning of this?’ Those venerable ones make open what isn’t open, make plain what isn’t plain, dispel doubt on various doubtful points. This is how a monk is consummate in his backing.

“Monks, a monk endowed with these three factors will, in no long time, achieve greatness & abundance in terms of skillful qualities.”

“There are these three types of sick people to be found existing in the world. Which three?

“There is the case of the sick person who — regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing — will not recover from that illness. There is the case of the sick person who — regardless of whether he does or does not receive amenable food, regardless of whether he does or does not receive amenable medicine, regardless of whether he does or does not receive proper nursing — will recover from that illness. There is the case of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing, but not if he doesn’t.

“Now, it is because of the sick person who will recover from that illness if he receives amenable food, amenable medicine, & proper nursing — but not if he doesn’t — that food for the sick has been allowed, medicine for the sick has been allowed, nursing for the sick has been allowed. And it is because there is this sort of sick person that the other sorts of sick persons are to be nursed as well [on the chance that they may actually turn out to need and benefit from such nursing].

“These are the three types of sick people to be found existing in the world.

“In the same way, these three types of people, like the three types of sick people, are to be found existing in the world. Which three?

“There is the case of the person who — regardless of whether he does or doesn’t get to see the Tathāgata, regardless of whether he does or doesn’t get to hear the Dhamma & Vinaya proclaimed by the Tathāgata — will not alight on the lawfulness, the rightness of skillful qualities. There is the case of the person who — regardless of whether he does or doesn’t get to see the Tathāgata, regardless of whether he does or doesn’t get to hear the Dhamma & Vinaya proclaimed by the Tathāgata — will alight on the lawfulness, the rightness of skillful qualities. There is the case of the person who will alight on the lawfulness, the rightness of skillful qualities if he gets to see the Tathāgata and gets to hear the Dhamma & Vinaya proclaimed by the Tathāgata, but not if he doesn’t.

“Now, it is because of the person who will alight on the lawfulness, the rightness of skillful qualities if he gets to see the Tathāgata and gets to hear the Dhamma & Vinaya proclaimed by the Tathāgata — but not if he doesn’t — that the teaching of the Dhamma has been allowed. And it is because there is this sort of person that the other sorts of persons are to be taught the Dhamma as well [on the chance that they may actually turn out to need and benefit from the teaching].

“These are the three types of people, like the three types of sick people, to be found existing in the world.”

“Monks, these three persons are one’s great benefactors. Which three?

“The person through whom one has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Saṅgha for refuge: This is one’s great benefactor.

“Further, the person through whom one discerns, as it has come to be, that ‘This is stress’… ‘This is the origination of stress’… ‘This is the cessation of stress’… ‘This is the path of practice leading to the cessation of stress’: This is one’s great benefactor.

“Further, the person through whom one — with the ending of effluents — enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here & now: This is one’s great benefactor.

“These three persons, monks, are one’s great benefactors. And I tell you: One has no other benefactor greater than these three. And I tell you, too, that it’s not easy for one to repay these three benefactors by bowing down, by rising up in greeting, by raising one’s hands palm-to-palm in front of the heart, by performing services in line with seniority, or by presenting them with robes, almsfood, lodging, or medicinal requisites used for curing the sick.”

“Monks, there are these three types of persons to be found existing in the world. Which three? The person of upside down discernment, the person of lap discernment, and the person of wide-open discernment.

“And which is the person of upside-down discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Just as when a pot is turned upside down, water poured there runs off and doesn’t stay; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. This is called a person of upside down discernment.

“And which is the person of lap discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Just as when a person has various foods strewn over his lap—sesame seeds, husked rice, cakes, & jujubes—and when getting up, his mindfulness lapsed, he would scatter them; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. This is called a person of lap discernment.

“And which is the person of wide open discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. Just as when a pot is set right side up, water poured there stays and doesn’t run off; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. This is called a person of wide open discernment.”

Then Ven. Ānanda went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, could it be that a monk would have a concentration-attainment of such a sort that, with regard to this conscious body, he would have no I-making or mine-making conceit-obsession, that with regard to all external themes [topics of concentration] he would have no I-making or mine-making conceit-obsession, and that he would enter & remain in the awareness-release & discernment-release in which there is no I-making or mine-making conceit-obsession for one entering & remaining in it?”

“It could be, Ānanda, that a monk would have a concentration-attainment of a such a sort.…”

“But how, lord, could a monk have a concentration-attainment of such a sort…?”

“There is the case, Ānanda, where a monk is percipient in this way: ‘This is peace, this is exquisite — the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’ This is how a monk would have a concentration-attainment of a such a sort that, with regard to this conscious body, he would have no I-making or mine-making conceit-obsession, that with regard to all external themes [topics of concentration] he would have no I-making or mine-making conceit-obsession, and that he would enter & remain in the awareness-release & discernment-release in which there is no I-making or mine-making conceit-obsession for one entering & remaining in it.

“And it was in reference to this that I said, in Puṇṇaka’s Questions in the Pārāyana [Sn 5:3]:

Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, the Blessed One said to him, “Sāriputta, I could teach the Dhamma in brief, I could teach the Dhamma in detail, I could teach the Dhamma in brief & in detail, but those who would understand the Dhamma are hard to find.”

“This is the time, Blessed One, this is the time, One Well Gone, that the Blessed One should teach the Dhamma in brief, should teach the Dhamma in detail, should teach the Dhamma in brief & in detail. There will be those who would understand.”

“Then, Sāriputta, you should train yourselves: ‘There will be no I-making or mine-making conceit-obsession with regard to this conscious body. There will be no I-making or mine-making conceit-obsession with regard to all external themes [topics of concentration]. We will enter & remain in the awareness-release & discernment-release where there is no I-making or my-making conceit-obsession for one entering & remaining in it.’ That’s how you should train yourselves. When there is in a monk no I-making or my-making conceit-obsession with regard to this conscious body, no I-making or my-making conceit-obsession with regard to all external themes, and when he enters & remains in the awareness-release & discernment-release where there is no I-making or my-making conceit-obsession for one entering & remaining in it, he is called a monk who has cut through craving, has ripped off the fetter, and—from rightly breaking through conceit—has put an end to suffering & stress.

“And it was in reference to this that I said, in Udaka’s Questions in the Pārāyana [Sn 5:13]:

“Monks, these three are causes for the origination of actions. Which three? Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions.

“Any action performed with greed — born of greed, caused by greed, originating from greed: Wherever one’s selfhood [atta-bhāva] turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

“Any action performed with aversion — born of aversion, caused by aversion, originating from aversion: Wherever one’s selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

“Any action performed with delusion — born of delusion, caused by delusion, originating from delusion: Wherever one’s selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

“Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain-god would offer good streams of rain: Those seeds would thus come to growth, increase, & abundance. In the same way, any action performed with greed… performed with aversion… performed with delusion — born of delusion, caused by delusion, originating from delusion: Wherever one’s selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

“These are three causes for the origination of actions.

“Now, these three are (further) causes for the origination of actions. Which three? Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions.

“Any action performed with non-greed — born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“Any action performed with non-aversion—born of non-aversion, caused by non-aversion, originating from non-aversion: When aversion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“Any action performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“In the same way, any action performed with non-greed… performed with non-aversion… performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“These, monks, are three causes for the origination of action.”

On one occasion the Blessed One was staying near Āḷavī on a spread of leaves by a cattle track in a siṁsapā forest. Then Hatthaka0 of Āḷavī, out roaming & rambling for exercise, saw the Blessed One sitting on a spread of leaves by the cattle track in the siṁsapā forest. On seeing him, he went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, I hope the Blessed One has slept in ease.”

“Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one.”

“But cold, lord, is the winter night. The ‘Between-the-Eights’[5] is a time of snowfall. Hard is the ground trampled by cattle hooves. Thin is the spread of leaves. Sparse are the leaves in the trees. Thin are your ochre robes. And cold blows the Verambhā wind. Yet still the Blessed One says, ‘Yes, young man. I have slept in ease. Of those in the world who sleep in ease, I am one.’”

“In that case, young man, I will question you in return. Answer as you see fit. Now, what do you think? Suppose a householder or householder’s son has a house with a gabled roof, plastered inside & out, draft-free, with close-fitting door & windows shut against the wind. Inside he has a throne-like bed spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side. And there a lamp would be burning, and his four wives, with their many charms, would be attending to him. Would he sleep in ease, or not? Or how does this strike you?”

“Yes, lord, he would sleep in ease. Of those in the world who sleep in ease, he would be one.”

“But what do you think, young man? Might there arise in that householder or householder’s son any bodily fevers or fevers of mind born of passion so that — burned with those passion-born fevers — he would sleep miserably?”

“Yes, lord.”

“As for those passion-born fevers — burned with which the householder or householder’s son would sleep miserably — that passion has been abandoned by the Tathāgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore he sleeps in ease.

“Now, what do you think, young man? Might there arise in that householder or householder’s son any bodily fevers or fevers of mind born of aversion so that — burned with those aversion-born fevers — he would sleep miserably?”

“Yes, lord.”

“As for those aversion-born fevers — burned with which the householder or householder’s son would sleep miserably — that aversion has been abandoned by the Tathāgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore he sleeps in ease.

“Now, what do you think, young man? Might there arise in that householder or householder’s son any bodily fevers or fevers of mind born of delusion so that — burned with those delusion-born fevers — he would sleep miserably?”

“Yes, lord.”

“As for those delusion-born fevers — burned with which the householder or householder’s son would sleep miserably — that delusion has been abandoned by the Tathāgata, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore he sleeps in ease.

“Monks, I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Vārāṇasī. My turban was from Vārāṇasī4, as were my tunic, my lower garments, & my outer cloak. A white sunshade was held over me day & night to protect me from cold, heat, dust, dirt, & dew.

“I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people’s homes are fed meals of lentil soup & broken rice, in my father’s home the servants, workers, & retainers were fed wheat, rice, & meat.

“Even though I was endowed with such fortune, such total refinement, the thought occurred to me: ‘When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is repelled, ashamed, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be repelled, ashamed, & disgusted on seeing another person who is aged, that would not be fitting for me.’ As I noticed this, the (typical) young person’s intoxication with youth entirely dropped away.

“Even though I was endowed with such fortune, such total refinement, the thought occurred to me: ‘When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is repelled, ashamed, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I — who am subject to illness, not beyond illness — were to be repelled, ashamed, & disgusted on seeing another person who is ill, that would not be fitting for me.’ As I noticed this, the healthy person’s intoxication with health entirely dropped away.

“Even though I was endowed with such fortune, such total refinement, the thought occurred to me: ‘When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is repelled, ashamed, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I — who am subject to death, not beyond death — were to be repelled, ashamed, & disgusted on seeing another person who is dead, that would not be fitting for me.’ As I noticed this, the living person’s intoxication with life entirely dropped away.[6]

“Monks, there are these three forms of intoxication. Which three? Intoxication with youth, intoxication with health, intoxication with life.

“Drunk with the intoxication of youth, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell.

“Drunk with the intoxication of health, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell.

“Drunk with the intoxication of life, an uninstructed, run-of-the-mill person engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell.

“Drunk with the intoxication of youth, a monk leaves the training and returns to the lower life. Drunk with the intoxication of health, a monk leaves the training and returns to the lower life. Drunk with the intoxication of life, a monk leaves the training and returns to the lower life.”

“There are these three governing principles. Which three? The self as a governing principle, the cosmos as a governing principle, and the Dhamma as a governing principle.

“And what is the self as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of (future) becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, (and I hope,) “Perhaps the end of this entire mass of suffering & stress might be known!” Now, if I were to seek the same sort of sensual pleasures that I abandoned in going forth from home into homelessness — or a worse sort — that would not be fitting for me.’ So he reflects on this: ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ Having made himself his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the self as a governing principle.

“And what is the cosmos as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It’s not for the sake of robes that I have gone forth from the home life into homelessness; it’s not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of (future) becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, (and I hope,) “Perhaps the end of this entire mass of suffering & stress might be known!” Now if I, having gone forth, were to think thoughts of sensuality, thoughts of ill will, or thoughts of harmfulness: Great is the community of this cosmos, and in the great community of this cosmos there are contemplatives & brahmans endowed with psychic power, clairvoyant, skilled (in reading) the minds of others. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They would know this of me: “Look, my friends, at this clansman who — though he has in good faith gone forth from the home life into homelessness — remains overcome with evil, unskillful mental qualities.” There are also devas endowed with psychic power, clairvoyant, skilled (in reading) the minds of others. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They would know this of me: “Look, my friends, at this clansman who — though he has in good faith gone forth from the home life into homelessness — remains overcome with evil, unskillful mental qualities.”’ So he reflects on this: ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ Having made the cosmos his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the cosmos as a governing principle.

“And what is the Dhamma as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It’s not for the sake of robes that I have gone forth from the home life into homelessness; it’s not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of (future) becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, (and I hope,) “Perhaps the end of this entire mass of suffering & stress might be known!” Now, the Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves. There are companions in the holy life who dwell knowing & seeing it. If I — having gone forth in this well-taught Dhamma & Vinaya — were to remain lazy & heedless, that would not be fitting for me.’ So he reflects on this: ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ Having made the Dhamma his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the Dhamma as a governing principle.

“These are the three governing principles.”

“In these three instances, monks, one can be recognized as a person of conviction & confidence. Which three? One wants to see virtuous people. One wants to hear the True Dhamma. One’s awareness cleansed of the stain of stinginess, one lives at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. In these three instances, monks, one can be recognized as a person of conviction & confidence.”

“Monks, these three are fabricated characteristics of what is fabricated. Which three? Arising is discernable, passing away is discernable, alteration [literally: otherness] while staying is discernable.

“These are three fabricated characteristics of what is fabricated.

“Now these three are unfabricated characteristics of what is unfabricated. Which three? No arising is discernable, no passing away is discernable, no alteration while staying is discernable.

“These are three unfabricated characteristics of what is unfabricated.”

“Monks, these three are fabricated characteristics of what is fabricated. Which three? Arising is discernable, passing away is discernable, alteration [literally: otherness] of what stays is discernable.

“These are three fabricated characteristics of what is fabricated.

“Now these three are unfabricated characteristics of what is unfabricated. Which three? No arising is discernable, no passing away is discernable, no alteration of what stays is discernable.

“These are three unfabricated characteristics of what is unfabricated.”

“Monks, the great Sal trees that live in dependence on the Himalayas, the king of mountains, prosper in terms of three kinds of prosperity. Which three? They prosper in terms of branches, leaves, & foliage. They prosper in terms of bark & shoots. They prosper in terms of softwood and heartwood. The great Sal trees that grow in dependence on the Himalayas, the king of mountains, prosper in terms of these three kinds of prosperity.

“In the same way, the descendants who live in dependence on a clansman of conviction prosper in terms of three kinds of prosperity. Which three? They prosper in terms of conviction. They prosper in terms of virtue. They prosper in terms of discernment. The descendants who live in dependence on a clansman of conviction prosper in terms of these three kinds of prosperity.

“In three instances, monks, ardency should be exercised. Which three?

“Ardency should be exercised for the non-arising of unarisen evil, unskillful qualities.

“Ardency should be exercised for the arising of unarisen skillful qualities.

“Ardency should be exercised for enduring bodily feelings that have arisen and are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life.

“When one exercises ardency for the non-arising of unarisen evil, unskillful qualities, when one exercises ardency for the arising of unarisen skillful qualities, and when one exercises ardency for enduring bodily feelings that have arisen and are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life, then one is said to be a monk who is ardent, adept, & mindful for the right ending of suffering & stress.”

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then two brahmans — feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old — went to the Blessed One. On arrival, they exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. As they were sitting there, they said to him: “Master Gotama, we are brahmans — feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit & happiness.”

“Indeed, brahmans, you are feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, no deeds that allay your fears. This world is swept away by aging, by illness, by death. With the world thus swept away by aging, illness, & death, any restraint of body, speech, & intellect practiced here will be one’s shelter, cave, island, & refuge after death in the world beyond.”

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then two brahmans — feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old — went to the Blessed One. On arrival, they exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. As they were sitting there, they said to him: “Master Gotama, we are brahmans—feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit & happiness.”

“Indeed, brahmans, you are feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, no deeds that allay your fears. This world is on fire with aging, illness, & death. With the world thus on fire with aging, illness, & death, any restraint of body, speech, & intellect practiced here will be one’s shelter, cave, island, & refuge after death in the world beyond.”

Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One: “Master Gotama, I have heard that ‘Gotama the contemplative says this: “Only to me should a gift be given, and not to others. Only to my disciples should a gift be given, and not to others. Only what is given to me bears great fruit, and not what is given to others. Only what is given to my disciples bears great fruit, and not what is given to the disciples of others.”’ Now those who report this: Are they reporting the Master Gotama’s actual words, are they not misrepresenting him with what is unfactual, are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma will have grounds for criticizing them? For we don’t want to misrepresent the Master Gotama.”

“Vaccha, whoever says this: ‘Gotama the contemplative says this: “Only to me should a gift be given.… Only what is given to my disciples bears great fruit, and not what is given to the disciples of others,” is not reporting my actual words, is misrepresenting me with what is unfactual & untrue.

“Vaccha, whoever prevents another from giving a gift creates three obstructions, three impediments. Which three? He creates an obstruction to the merit of the giver, an obstruction to the recipient’s gains, and prior to that he undermines and harms his own self. Whoever prevents another from giving a gift creates these three obstructions, these three impediments.

“I tell you, Vaccha, even if a person throws the rinsings of a bowl or a cup into a village pool or pond, thinking, ‘May whatever animals live here feed on this,’ that would be a source of merit, to say nothing of what is given to human beings. But I do say that what is given to a virtuous person is of great fruit, and not so much what is given to an unvirtuous person. And the virtuous person has abandoned five factors and is endowed with five.

“Which five has he abandoned? He has abandoned sensual desire… ill will… sloth & drowsiness… restlessness & anxiety… uncertainty. These are the five factors he has abandoned. And with which five is he endowed? He is endowed with the aggregate of virtue of one beyond training… the aggregate of concentration of one beyond training… the aggregate of discernment of one beyond training… the aggregate of release of one beyond training… the aggregate of knowledge & vision of release of one beyond training. These are the five factors with which he is endowed.

“I tell you: What is given to one who has abandoned these five factors and is endowed with these five, bears great fruit.

Then the brahman Saṅgārava 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: “I say, Master Gotama. We brahmans perform sacrifices and get others to perform sacrifices. And whoever performs a sacrifice, whoever gets others to perform a sacrifice, they have all practiced a practice of merit — the business of a sacrifice — (that benefits) countless beings. But whoever, leaving his family, has gone forth from the home life into homelessness, and tames his single self, brings his single self into tune, brings his single self to unbinding: his practice of merit — this business of going forth — is one (that benefits) only one being.”

“Very well then, brahman, in that case I will cross-question you. Answer as you see fit. What do you think? There is the case where a Tathāgata appears in the world, a worthy one, 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 says: ‘Here! This is the path, this is the practice which, having practiced, I make known the unexcelled gaining of a footing in the holy life,[9] having directly known & realized it for myself. Come! You, too, practice in such a way that you will remain in the unexcelled gaining of a footing in the holy life, having directly known & realized it for yourselves.’ Thus the Teacher teaches the Dhamma, and others practice, for authenticity [tathattā].[10] And there are countless hundreds of them, countless thousands of them, countless hundreds of thousands of them. This being the case, is this practice of merit — this business of going-forth — one that benefits countless beings, or only one being?”

“This being the case, Master Gotama, this practice of merit — this business of going-forth — is one that benefits countless beings.”

When this was said, Ven. Ānanda said to the brahman Saṅgārava, “Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?”

When this was said, the brahman Saṅgārava said to Ven. Ānanda, “Just as with Master Gotama & Master Ānanda, I worship them, I praise them (both).”

A second time, Ven. Ānanda said to him, “I didn’t ask you whom you worship and whom you praise. I ask you, ‘Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?’”

A second time, the brahman Saṅgārava said to Ven. Ānanda, “Just as with Master Gotama & Master Ānanda, I worship them, I praise them (both).”

A third time, Ven. Ānanda said to him, “I didn’t ask you whom you worship and whom you praise. I ask you, ‘Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?’”

A third time, the brahman Saṅgārava said to Ven. Ānanda, “Just as with Master Gotama & Master Ānanda, I worship them, I praise them (both).”

Then the thought occurred to the Blessed One, “Being asked a legitimate question by Ānanda up to the third time, the brahman Saṅgārava evades it and does not reply to it. Suppose I were to get him out (of this dilemma).”

So the Blessed One said to the brahman Saṅgārava, “Brahman, what was the topic of conversation that arose today when the royal court sat gathered in the royal palace?”

“Master Gotama, this was the topic of conversation that arose today when the royal court sat gathered in the royal palace: ‘In the past, there were fewer monks but more who, endowed with superior human attainments, displayed the miracle of psychic power. Now there are more monks but fewer who, endowed with superior human attainments, display the miracle of psychic power. This, Master Gotama, was the topic of conversation that arose today when the royal court sat gathered in the royal palace.”

“Brahman, there are these three miracles. Which three? The miracle of psychic power, the miracle of telepathy, & the miracle of instruction.

“And what is the miracle of psychic power? There is the case where a certain person wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds. This is called the miracle of psychic power.

“And what is the miracle of telepathy? There is the case where a certain person reads (another person’ thoughts) by means of a sign [vision], (saying,) ‘Such is your thinking, here is where your thinking is, thus is your mind.’ And however much he may read, that’s exactly how it is, and not otherwise.

“Then there is the case where a certain person reads (another person’s thoughts), not by means of a sign or vision, but by hearing the voice of human beings, non-human beings, or devas, (saying,) ‘Such is your thinking, here is where your thinking is, thus is your mind.’ And however much he may read, that’s exactly how it is, and not otherwise.

“Then there is the case where a certain person reads (another person’s thoughts), not by means of a sign or vision; not by hearing the voice of human beings, non-human beings, or devas; but by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating, (saying,) ‘Such is your thinking, here is where your thinking is, thus is your mind.’ And however much he may read, that’s exactly how it is, and not otherwise.

“Then there is the case where a certain person reads (another person’s thoughts), not by means of a sign or vision; not by hearing the voice of human beings, non-human beings, or devas; not by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating; but by encompassing with his own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, he discerns, ‘Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.’ And however much he may read, that’s exactly how it is, and not otherwise.

“This, brahman, is the miracle of telepathy.

“And what is the miracle of instruction? There is the case where a certain person gives instruction in this way: ‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that.’ This is called the miracle of instruction.

“And these are the three miracles.

“Now, brahman, of these three miracles, which one appeals to you as the highest & most sublime?”

“Master Gotama, of these three miracles, the miracle of psychic power where a certain person wields manifold psychic powers… (and) exercises influence with his body even as far as the Brahmā worlds: That is a miracle experienced only by him who does it; it belongs only to him who does it. It seems to me to be of the nature of an illusion.

“As for the miracle where a certain person by means of a sign or vision… by hearing the voice of human beings, non-human beings, or devas… by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating, (saying,) ‘Such is your thinking, here is where your thinking is, thus is your mind.’ … (or) who by encompassing with his own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, he discerns, ‘Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.’ And however much he may read, that’s exactly how it is, and not otherwise: That is a miracle experienced only by him who does it; it belongs only to him who does it. It seems to me to be of the nature of an illusion.

“As for the miracle where a certain person gives instruction in this way: ‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that’: this is the miracle that, of the three, appeals to me as the highest & most sublime.

“How amazing, Master Gotama! How astounding, how well this has been said by Master Gotama. And we hold that Master Gotama is endowed with these three marvels: Master Gotama wields manifold psychic powers… (and) exercises influence with his body even as far as the Brahmā worlds. … By encompassing with his own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, Master Gotama discerns, ‘Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.’ Master Gotama gives instruction in this way: ‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that.’”

“Well, brahman, you are certainly being rude & presumptuous in making this statement, but still I will respond to you. Yes, I wield manifold psychic powers… (and) exercise influence with my body even as far as the Brahmā worlds; … by encompassing with my own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, I discern, ‘Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.’ I give instruction in this way: ‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that.’”

“Aside from Master Gotama, is there another monk who is endowed with these three miracles?”

“Brahman, there are not only one hundred other monks… two… three… four… five hundred other monks: The monks who are endowed with these three miracles are many more than that.”

“And, Master Gotama, where do those monks now live?”

“In this very same Saṅgha of monks.”

“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.”

“Monks, there are these three sectarian guilds that — when cross-examined, pressed for reasons, & rebuked by wise people — even though they may explain otherwise, remain stuck in (a doctrine of) inaction. Which three?

“There are contemplatives & brahmans who hold this teaching, hold this view: ‘Whatever a person experiences — pleasant, painful, or neither pleasant nor painful — is all caused by what was done in the past.’ There are contemplatives & brahmans who hold this teaching, hold this view: ‘Whatever a person experiences — pleasant, painful, or neither pleasant nor painful — is all caused by a supreme being’s act of creation.’ There are contemplatives & brahmans who hold this teaching, hold this view: ‘Whatever a person experiences — pleasant, painful, or neither pleasant nor painful — is all without cause & without condition.’

“Having approached the contemplatives & brahmans who hold that… ‘Whatever a person experiences… is all caused by what was done in the past,’ I said to them: ‘Is it true that you hold that… whatever a person experiences… is all caused by what was done in the past?’ Thus asked by me, they admitted, ‘Yes.’ Then I said to them, ‘Then in that case, a person is a killer of living beings because of what was done in the past. A person is a thief… uncelibate… a liar… a divisive speaker… a harsh speaker… an idle chatterer… greedy… malicious… a holder of wrong views because of what was done in the past.’ When one falls back on what was done in the past as being essential, monks, there is no desire, no effort (at the thought), ‘This should be done. This shouldn’t be done.’ When one can’t pin down as a truth or reality what should & shouldn’t be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my first righteous refutation of those contemplatives & brahmans who hold to such teachings, such views.

“Having approached the contemplatives & brahmans who hold that… ‘Whatever a person experiences… is all caused by a supreme being’s act of creation,’ I said to them: ‘Is it true that you hold that… whatever a person experiences… is all caused by a supreme being’s act of creation?’ Thus asked by me, they admitted, ‘Yes.’ Then I said to them, ‘Then in that case, a person is a killer of living beings because of a supreme being’s act of creation. A person is a thief… uncelibate… a liar… a divisive speaker… a harsh speaker… an idle chatterer… greedy… malicious… a holder of wrong views because of a supreme being’s act of creation.’ When one falls back on a supreme being’s act of creation as being essential, monks, there is no desire, no effort (at the thought), ‘This should be done. This shouldn’t be done.’ When one can’t pin down as a truth or reality what should & shouldn’t be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my second righteous refutation of those contemplatives & brahmans who hold to such teachings, such views.

“Having approached the contemplatives & brahmans who hold that… ‘Whatever a person experiences… is all without cause, without condition,’ I said to them: ‘Is it true that you hold that… whatever a person experiences… is all without cause, without condition?’ Thus asked by me, they admitted, ‘Yes.’ Then I said to them, ‘Then in that case, a person is a killer of living beings without cause, without condition. A person is a thief… uncelibate… a liar… a divisive speaker… a harsh speaker… an idle chatterer… greedy… malicious… a holder of wrong views without cause, without condition.’ When one falls back on lack of cause and lack of condition as being essential, monks, there is no desire, no effort (at the thought), ‘This should be done. This shouldn’t be done.’ When one can’t pin down as a truth or reality what should & shouldn’t be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. This was my third righteous refutation of those contemplatives & brahmans who hold to such teachings, such views.

“These are the three sectarian guilds that — when cross-examined, pressed for reasons, & rebuked by wise people — even though they may explain otherwise, remain stuck in inaction.

“But this Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. And which Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans? ‘There are these six properties’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. ‘There are these six media of sensory contact’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. ‘There are these eighteen explorations for the intellect’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. ‘There are these four noble truths’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans.

“There are these six properties” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to what was it said? These are the six properties: earth-property, liquid-property, fire-property, wind-property, space-property, consciousness-property. ‘“There are these six properties” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to this was it said.

“There are these six media of sensory contact” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to what was it said? These are the six media of sensory contact: the eye as a medium of sensory contact, the ear as a medium of sensory contact, the nose as a medium of sensory contact, the tongue as a medium of sensory contact, the body as a medium of sensory contact, the intellect as a medium of sensory contact. ‘“There are these six media of sensory contact” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to this was it said.

“There are these eighteen explorations for the intellect” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear… Smelling an aroma via the nose… Tasting a flavor via the tongue… Touching a tactile sensation via the body… Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. ‘“There are these eighteen explorations for the intellect” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to this was it said.

“There are these four noble truths” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to what was it said?

“Sustained by/clinging to the six properties, there is an alighting of an embryo. There being an alighting, there is name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. To one experiencing feeling I declare, ‘This is stress.’ I declare, ‘This is the origination of stress.’ I declare, ‘This is the cessation of stress.’ I declare, ‘This is the path of practice leading to the cessation of stress.’

“And what is the noble truth of stress? 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. This is called the noble truth of stress.

From birth as a requisite condition, then old age & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

This is called the noble truth of the origination of stress.

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

“There are these four noble truths” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: Thus was it said. And in reference to this was it said.”

“Monks, uneducated run-of-the-mill people describe three things as mother-&-child-separating dangers. Which three?

“There comes a time when a great fire-conflagration breaks out. When a great fire-conflagration breaks out, it burns villages, towns, & cities. When it is burning villages, towns, & cities, a mother there can’t get to her child, and the child can’t get to its mother. This is the first thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger.

“Then again there comes a time when a great cloud arises. When a great cloud arises, a great flood of water is produced. When a great flood of water is produced, it floods villages, towns, & cities. When it is flooding villages, towns, & cities, a mother there can’t get to her child, and the child can’t get to its mother. This is the second thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger.

“Then again there comes a time when there is danger and an invasion of savage tribes. Taking power, they surround the countryside. When this happens, a mother there can’t get to her child, and the child can’t get to its mother. This is the third thing that uneducated run-of-the-mill people describe as a mother-&-child-separating danger.

“These are the three things that uneducated run-of-the-mill people describe as mother-&-child-separating dangers.

“But there are these three things that are mother-&-child-uniting dangers, yet run-of-the-mill people describe them as mother-&-child-separating dangers. Which three?

“There comes a time when a great fire-conflagration breaks out. When a great fire-conflagration breaks out, it burns villages, towns, & cities. When it is burning villages, towns, & cities, there are times when it so happens that a mother can get to her child, and the child can get to its mother. This is the first thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger.

“Then again there comes a time when a great cloud arises. When a great cloud arises, a great flood of water is produced. When a great flood of water is produced, it floods villages, towns, & cities. When it is flooding villages, towns, & cities, there are times when it so happens that a mother can get to her child, and the child can get to its mother. This is the second thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger.

“Then again there comes a time when there is danger and an invasion of savage tribes. Taking power, they surround the countryside. When this happens, there are times when it so happens that a mother can get to her child, and the child can get to its mother. This is the third thing that is a mother-&-child-uniting danger, yet run-of-the-mill people describe it as a mother-&-child-separating danger.

“These are the three things that are mother-&-child-uniting dangers, yet run-of-the-mill people describe them as mother-&-child-separating dangers.

“There are these three things that are (genuine) mother-&-child-separating dangers. Which three? The danger of aging, the danger of illness, the danger of death.

“A mother can’t get (her wish) with regard to her child who is aging, ‘I am aging, but may my child not age.’ A child can’t get (its wish) with regard to its mother who is aging, ‘I am aging, but may my mother not age.’

“A mother can’t get (her wish) with regard to her child who is growing ill, ‘I am growing ill, but may my child not grow ill.’ A child can’t get (its wish) with regard to its mother who is growing ill, ‘I am growing ill, but may my mother not grow ill.’

“A mother can’t get (her wish) with regard to her child who is dying, ‘I am dying, but may my child not die.’ A child can’t get (its wish) with regard to its mother who is dying, ‘I am dying, but may my mother not die.’

“These are the three things that are (genuine) mother-&-child-separating dangers.

“There is a path, there is a practice, that leads to the abandoning and overcoming of these three mother-&-child-uniting dangers and these three mother-&-child-separating dangers.

“And which is that path, which is that practice…? Just this very noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“This is the path, this the practice, that leads to the abandoning and overcoming of these three mother-&-child-uniting dangers and these three mother-&-child-separating dangers.”

On one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at Venāgapura, a brahman town of the Kosalans. The brahman householders of Venāgapura heard it said, Gotama the contemplativen — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. 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 rulers & 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 Venāgapura went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

As they were sitting there, the brahman Vaccagotta of Venāgapura said to the Blessed One, “How amazing, Master Gotama! How astounding! How clear Master Gotama’s faculties are; how pure his complexion, & bright!

“Just as a yellow jujube fruit in the autumn is pure & bright, in the same way, clear are Master Gotama’s faculties, pure his complexion, & bright!

“Just as a palmyra fruit, freshly removed from its stalk, is pure & bright, in the same way, clear are Master Gotama’s faculties, pure his complexion, & bright!

“Just as an ornament of gold from the Jambū River — well-crafted by a skilled goldsmith, very skillfully wrought & placed on a red brocade — shines, glows, & radiates, in the same way, clear are Master Gotama’s faculties, pure his complexion, & bright!

“Whatever high or luxurious beds there are — a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with fleece on one side, a silken sheet decorated with jewels, fringed with silver or gold, a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end: Surely Master Gotama obtains them at will, without trouble, without difficulty!”

“But, brahman, those high or luxurious beds — a dais, a throne… a bed with red cushions at either end — are rarely obtained by one gone forth, and even if obtained, are not allowable.

“However, there are these three high & luxurious beds that I now obtain at will, without trouble, without difficulty. Which three? The divine high & luxurious bed, the Brahmā high & luxurious bed, the noble high & luxurious bed. These are the three high & luxurious beds that I now obtain at will, without trouble, without difficulty.”

“But which, Master Gotama, is the divine high & luxurious bed that Master Gotama now obtains at will, without trouble, without difficulty?”

“There is the case, brahman, where I dwell in dependence on a village or town. Early in the morning, having adjusted my under robe and carrying my bowl & robes, I enter that village or town for alms. After my meal, returning from my alms round, I go right into the forest. Gathering the grass & leaves there into a pile, I sit down cross-legged with my body erect, establishing mindfulness to the fore.

“Quite secluded from sensuality, secluded from unskillful qualities, I enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, I enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, I remain in equanimity, mindful & alert, and sense pleasure with the body. I enter & remain in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.”

“If, brahman, having become like this, I am walking back & forth, my walking back & forth on that occasion is divine. If, having become like this, I am standing, my standing on that occasion is divine. If, having become like this, I am sitting, my sitting on that occasion is divine. If, having become like this, I am lying down, this, on that occasion, is my divine high & luxurious bed.”

“How amazing, Master Gotama! How astounding! Who else aside from Master Gotama could obtain at will, without trouble, without difficulty, such a divine high & luxurious bed?

“But which, Master Gotama, is the Brahmā high & luxurious bed that Master Gotama now obtains at will, without trouble, without difficulty?”

“There is the case, brahman, where I dwell in dependence on a village or town. Early in the morning, having adjusted my under robe and carrying my bowl & robes, I enter that village or town for alms. After my meal, returning from my alms round, I go right into the forest. Gathering the grass & leaves there into a pile, I sit down cross-legged with my body erect, establishing mindfulness to the fore.

“I dwell pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, I dwell pervading the all-encompassing cosmos with an awareness imbued with goodwill — abundant, enlarged, immeasurable, without hostility, without ill will. I dwell pervading the first direction with an awareness imbued with compassion… empathetic joy… equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, I dwell pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, enlarged, immeasurable, without hostility, without ill will.

“If, brahman, having become like this, I am walking back & forth, my walking back & forth on that occasion is Brahmā-like. If, having become like this, I am standing, my standing on that occasion is Brahmā-like. If, having become like this, I am sitting, my sitting on that occasion is Brahmā-like. If, having become like this, I am lying down, this, on that occasion, is my Brahmā high & luxurious bed.”

“How amazing, Master Gotama! How astounding! Who else aside from Master Gotama could obtain at will, without trouble, without difficulty, such a Brahmā high & luxurious bed?

“But which, Master Gotama, is the noble high & luxurious bed that Master Gotama now obtains at will, without trouble, without difficulty?”

“There is the case, brahman, where I dwell in dependence on a village or town. Early in the morning, having adjusted my under robe and carrying my bowl & robes, I enter that village or town for alms. After my meal, returning from my alms round, I go right into the forest. Gathering the grass & leaves there into a pile, I sit down cross-legged with my body erect, establishing mindfulness to the fore.

“I discern: ‘Passion has been abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Aversion has been abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Delusion has been abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“If, brahman, having become like this, I am walking back & forth, my walking back & forth on that occasion is noble. If, having become like this, I am standing, my standing on that occasion is noble. If, having become like this, I am sitting, my sitting on that occasion is noble. If, having become like this, I am lying down, this, on that occasion, is my noble high & luxurious bed.”

“How amazing, Master Gotama! How astounding! Who else aside from Master Gotama could obtain at will, without trouble, without difficulty, such a noble high & luxurious bed?

“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. We go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember us as lay followers who have gone to him for refuge, from this day forward, for life.”

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 Kesaputta, a town of the Kālāmas. The Kālāmas of Kesaputta heard it said, “Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. 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 Kālāmas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

As they were sitting there, the Kālāmas of Kesaputta said to the Blessed One, “Lord, there are some contemplatives & brahmans who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, disparage them, show contempt for them, & pull them to pieces. And then other contemplatives & brahmans come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, disparage them, show contempt for them, & pull them to pieces. They leave us absolutely uncertain & in doubt: Which of these venerable contemplatives & brahmans are speaking the truth, and which ones are lying?”

“Of course you are uncertain, Kālāmas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kālāmas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the observant; these qualities, when adopted & carried out, lead to harm & to suffering’ — then you should abandon them.

“What do you think, Kālāmas? When greed arises in a person, does it arise for welfare or for harm?”

“For harm, lord.”

“And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”

“Yes, lord.”

“Now, what do you think, Kālāmas? When aversion arises in a person, does it arise for welfare or for harm?”

“For harm, lord.”

“And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”

“Yes, lord.”

“Now, what do you think, Kālāmas? When delusion arises in a person, does it arise for welfare or for harm?”

“For harm, lord.”

“And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.”

“Yes, lord.”

“So what do you think, Kālāmas: Are these qualities skillful or unskillful?”

“Unskillful, lord.”

“Blameworthy or blameless?”

“Blameworthy, lord.”

“Criticized by the observant or praised by the observant?”

“Criticized by the observant, lord.”

“When adopted & carried out, do they lead to harm & to suffering, or not?”

“When adopted & carried out, they lead to harm & to suffering. That is how it appears to us.”

“So, as I said, Kālāmas: ‘Don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” When you know for yourselves that, “These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the observant; these qualities, when adopted & carried out, lead to harm & to suffering” — then you should abandon them.’ Thus was it said. And in reference to this was it said.

“Now, Kālāmas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the observant; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.

“What do you think, Kālāmas? When lack of greed arises in a person, does it arise for welfare or for harm?”

“For welfare, lord.”

“And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”

“Yes, lord.”

“What do you think, Kālāmas? When lack of aversion arises in a person, does it arise for welfare or for harm?”

“For welfare, lord.”

“And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”

“Yes, lord.”

“What do you think, Kālāmas? When lack of delusion arises in a person, does it arise for welfare or for harm?”

“For welfare, lord.”

“And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.”

“Yes, lord.”

“So what do you think, Kālāmas: Are these qualities skillful or unskillful?”

“Skillful, lord.”

“Blameworthy or blameless?”

“Blameless, lord.”

“Criticized by the observant or praised by the observant?”

“Praised by the observant, lord.”

“When adopted & carried out, do they lead to welfare & to happiness, or not?”

“When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us.”

“So, as I said, Kālāmas: ‘Don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” When you know for yourselves that, “These qualities are skillful; these qualities are blameless; these qualities are praised by the observant; these qualities, when adopted & carried out, lead to welfare & to happiness” — then you should enter & remain in them.’ Thus was it said. And in reference to this was it said.

“Now, Kālāmas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with goodwill. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with goodwill: abundant, expansive, immeasurable, free from hostility, free from ill will.

“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.

“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with empathetic joy. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with empathetic joy: abundant, expansive, immeasurable, free from hostility, free from ill will.

“He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.

“Now, Kālāmas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here & now:

“‘If there is a world after death, if there is the fruit & result of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, a heavenly world.’ This is the first assurance he acquires.

“‘But if there is no world after death, if there is no fruit & result of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires.

“‘If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires.

“‘But if no evil is done through acting, then I can assume myself pure in both respects.’ This is the fourth assurance he acquires.

“One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here & now.”

“So it is, Blessed One. So it is, O One Well-Gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here & now:

“‘If there is a world after death, if there is the fruit & result of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, a heavenly world.’ This is the first assurance he acquires.

“‘But if there is no world after death, if there is no fruit & result of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires.

“‘If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires.

“‘But if no evil is done through acting, then I can assume myself pure in both ways.’ This is the fourth assurance he acquires.

“One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here & now.

“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. We go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life.”

“Monks, there are these three topics for discussion. Which three?

“One may talk about the past, saying, ‘Thus it was in the past.’ One may talk about the future, saying, ‘Thus it will be in the future.’ Or one may talk about now in the present, saying, ‘Thus it is now in the present.’

“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn’t give a categorical answer to a question deserving a categorical answer, doesn’t give an analytical (qualified) answer to a question deserving an analytical answer, doesn’t give a counter-question to a question deserving a counter-question, doesn’t put aside a question deserving to be put aside, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, gives a categorical answer to a question deserving a categorical answer, gives an analytical answer to a question deserving an analytical answer, gives a counter-question to a question deserving a counter-question, and puts aside a question deserving to be put aside, then — that being the case — he is a person fit to talk with.

“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn’t stand by what is possible and impossible, doesn’t stand by agreed-upon assumptions, doesn’t stand by teachings known to be true,[11] doesn’t stand by standard procedure, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, stands by what is possible and impossible, stands by agreed-upon assumptions, stands by teachings known to be true, stands by standard procedure, then — that being the case — he is a person fit to talk with.

“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, wanders from one thing to another, pulls the discussion off the topic, shows anger & aversion and sulks, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn’t wander from one thing to another, doesn’t pull the discussion off the topic, doesn’t show anger or aversion or sulk, then — that being the case — he is a person fit to talk with.

“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, puts down (the questioner), crushes him, ridicules him, grasps at his little mistakes, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn’t put down (the questioner), doesn’t crush him, doesn’t ridicule him, doesn’t grasp at his little mistakes, then — that being the case — he is a person fit to talk with.

“Monks, it’s through his way of participating in a discussion that a person can be known as drawing near or not drawing near. One who lends ear draws near; one who doesn’t lend ear doesn’t draw near. Drawing near, one clearly knows one quality, comprehends one quality, abandons one quality, and realizes one quality.[12] Clearly knowing one quality, comprehending one quality, abandoning one quality, and realizing one quality, one touches right release. For that’s the purpose of discussion, that’s the purpose of counsel, that’s the purpose of drawing near, that’s the purpose of lending ear: i.e., the liberation of the mind through lack of clinging/sustenance.

“Monks, there are these three roots of what is unskillful. Which three? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful.

“Greed itself is unskillful. Whatever a greedy person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a greedy person—his mind overcome with greed, his mind consumed — wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is unskillful. Thus it is that many evil, unskillful qualities/events — born of greed, caused by greed, originated through greed, conditioned by greed — come into play.

“Aversion itself is unskillful. Whatever an aversive person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering an aversive person—his mind overcome with aversion, his mind consumed—wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is unskillful. Thus it is that many evil, unskillful qualities — born of aversion, caused by aversion, originated through aversion, conditioned by aversion — come into play.

“Delusion itself is unskillful. Whatever a deluded person fabricates by means of body, speech, or intellect, that too is unskillful. Whatever suffering a deluded person — his mind overcome with delusion, his mind consumed — wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is unskillful. Thus it is that many evil, unskillful qualities — born of delusion, caused by delusion, originated through delusion, conditioned by delusion — come into play.

“And a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. Why…? Because of having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power.’ When told what is factual, he denies it and doesn’t acknowledge it. When told what is unfactual, he doesn’t make an ardent effort to untangle it (to see), ‘This is unfactual. This is baseless.’ That’s why a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya.

“A person like this — his mind overcome with evil, unskillful qualities born of greed… born of aversion… born of delusion, his mind consumed — dwells in suffering right in the here & now — feeling threatened, turbulent, feverish — and at the break-up of the body, after death, can expect a bad destination.

“Just as a Sal tree, a birch, or an aspen, when smothered & surrounded by three parasitic vines, falls into misfortune, falls into disaster, falls into misfortune & disaster, in the same way, a person like this — his mind overcome with evil, unskillful qualities born of greed… born of aversion… born of delusion, his mind consumed — dwells in suffering right in the here & now — feeling threatened, turbulent, feverish — and at the break-up of the body, after death, can expect a bad destination.

“These are the three roots of what is unskillful.

“Now, there are these three roots of what is skillful. Which three? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful.

“Lack of greed itself is skillful. Whatever an ungreedy person fabricates by means of body, speech, or intellect, that too is skillful. Whatever suffering an ungreedy person—his mind not overcome with greed, his mind not consumed — does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is skillful. Thus it is that many skillful qualities — born of lack of greed, caused by lack of greed, originated through lack of greed, conditioned by lack of greed — come into play.

“Lack of aversion itself is skillful…

“Lack of delusion itself is skillful. Whatever an undeluded person fabricates by means of body, speech, or intellect, that too is skillful. Whatever suffering an undeluded person—his mind not overcome with delusion, his mind not consumed — does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ that too is skillful. Thus it is that many skillful qualities — born of lack of delusion, caused by lack of delusion, originated through lack of delusion, conditioned by lack of delusion — come into play.

“And a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya. Why…? Because of not having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power.’ When told what is factual, he acknowledges it and does not deny it. When told what is unfactual, he makes an ardent effort to untangle it (to see), ‘This is unfactual. This is baseless.’ That’s why a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya.

“In a person like this, evil, unskillful qualities born of greed… born of aversion… born of delusion have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. He dwells in ease right in the here & now — feeling unthreatened, placid, unfeverish — and is unbound right in the here & now.

“Just as if there were a Sal tree, a birch, or an aspen, smothered & surrounded by three parasitic vines. A man would come along, carrying a spade & a basket. He would cut the vines at the root and, having cut them at the root, would dig around them. Having dug around them, he would pull them out, even down to the rootlets. He would cut the stalks of the vines. Having cut them, he would slice them into splinters. Having sliced them into splinters, he would pound them into bits. Having pounded them into bits, he would dry them in the wind & sun. Having dried them in the wind & sun, he would burn them in a fire. Having burned them in a fire, he would reduce them to powdered ash. Having reduced them to powdered ash, he would winnow them before a high wind or let them be washed away in a swift-flowing stream. In that way the parasitic vines would have their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“In the same way, in a person like this, evil, unskillful qualities born of greed… born of aversion… born of delusion have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. He dwells in ease right in the here & now — feeling unthreatened, placid, unfeverish — and is unbound right in the here & now.

“These are the three roots of what is skillful.”

I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now at that time — it being the uposatha day — Visākhā, Migāra’s mother, went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, “Well now, Visākhā, why are you coming in the middle of the day?”

“Today I am observing the uposatha, lord.”

“Visākhā, there are these three uposathas. Which three? The uposatha of a cowherd, the uposatha of the Jains, and the uposatha of the noble ones.

“And what is the uposatha of a cowherd? Just as when a cowherd returns the cattle to their owners in the late afternoon, he reflects: ‘Today the cattle wandered to that spot and this, drank at this spot and that; tomorrow they will wander to that spot and this, will drink at this spot and that’; in the same way, there is the case where a certain person observing the uposatha reflects, ‘Today I ate this sort of non-staple food and that sort of staple food. Tomorrow I will eat that sort of non-staple food and this sort of staple food.’ He spends the day with an awareness imbued with that covetousness, with that greed. Such is the uposatha of a cowherd, Visākhā. When this uposatha of a cowherd is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance.

“And what is the uposatha of the Jains? There are the contemplatives called the Nigaṇṭhas [Jains]. They get their disciple to undertake the following practice: ‘Here, my good man. Lay down the rod with regard to beings who live more than 100 leagues to the east… more than 100 leagues to the west… more than 100 leagues to the north… more than 100 leagues to the south.’ Thus they get the disciple to undertake kindness & sympathy to some beings, but not to others.

“On the uposatha day, they get their disciple to undertake the following practice: ‘Here, my good man. Having stripped off all your clothing, say this: “I am nothing by anything or of anything. Thus there is nothing by anything or of anything that is mine.”’ Yet in spite of that, his parents know of him that ‘This is our child.’ And he knows of them that ‘These are my parents.’ His wives & children know of him that ‘This is our husband & father.’ And he knows of them that ‘These are my wives & children.’ His workers & slaves know of him that ‘This is our master.’ And he knows of them that ‘These are my workers & slaves.’ Thus at a time when he should be persuaded to undertake truthfulness, he is persuaded to undertake falsehood. At the end of the night, he resumes the consumption of his belongings, even though they aren’t given back to him. This counts as stealing, I tell you. Such is the uposatha of the Jains, Visākhā. When this uposatha of the Jains is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance.

“And what is the uposatha of the noble ones? It is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where a disciple of the noble ones recollects the Tathāgata, thus: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, Well-Gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ As he is recollecting the Tathāgata, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the head is cleansed through the proper technique. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. This is how the head is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Tathāgata.… As he is recollecting the Tathāgata, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Brahmā-uposatha. He lives with Brahmā [= the Buddha]. It is owing to Brahmā that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“(Again, the uposatha of the noble ones) is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where the disciple of the noble ones recollects the Dhamma, thus: ‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’ As he is recollecting the Dhamma, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the body is cleansed through the proper technique. And how is the body cleansed through the proper technique? Through the use of scouring balls & bath powder & the appropriate human effort. This is how the body is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Dhamma.… As he is recollecting the Dhamma, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Dhamma-uposatha. He lives with Dhamma. It is owing to Dhamma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“(Again, the uposatha of the noble ones) is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where the disciple of the noble ones recollects the Saṅgha, thus: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types (of noble disciples) when taken as pairs, the eight when taken as individual types — they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’ As he is recollecting the Saṅgha, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when clothing is cleansed through the proper technique. And how is clothing cleansed through the proper technique? Through the use of salt earth & lye & cow dung & the appropriate human effort. This is how clothing is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Saṅgha.… As he is recollecting the Saṅgha, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Saṅgha-uposatha. He lives with the Saṅgha. It is owing to the Saṅgha that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“(Again, the uposatha of the noble ones) is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where the disciple of the noble ones recollects his own virtues, thus: ‘(They are) untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, conducive to concentration.’ As he is recollecting virtue, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a mirror is cleansed through the proper technique. And how is a mirror cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. This is how a mirror is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects his own virtues.… As he is recollecting virtue, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the virtue-uposatha. He lives with virtue. It is owing to virtue that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“(Again, the uposatha of the noble ones) is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where the disciple of the noble ones recollects the devas, thus: ‘There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Devas of the Hours, the Contented Devas, the Devas Delighting in Creation, the Devas [Muses?] Wielding Power over the Creations of Others, the Devas of Brahmā’s retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that — when falling away from this life — they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there, the same sort of discernment is present in me as well.’ As he is recollecting the devas, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when gold is cleansed through the proper technique. And how is gold cleansed through the proper technique? Through the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the devas.… As he is recollecting the devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Deva-uposatha. He lives with the devas. It is owing to the devas that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“And further, the disciple of the noble ones reflects thus: ‘As long as they live, the arahants — abandoning the taking of life — abstain from the taking of life. They dwell with their rod laid down, their knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Today I too, for this day & night — abandoning the taking of life — abstain from the taking of life. I dwell with my rod laid down, my knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants — abandoning the taking of what is not given — abstain from taking what is not given. They take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. Today I too, for this day & night — abandoning the taking of what is not given — abstain from taking what is not given. I take only what is given, accept only what is given, live not by stealth but by means of a self that has become pure. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants — abandoning uncelibacy — live a celibate life, aloof, refraining from the sexual act that is the villager’s way. Today I too, for this day & night—abandoning uncelibacy — live a celibate life, aloof, refraining from the sexual act that is the villager’s way. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants — abandoning the telling of lies — abstain from telling lies. They speak the truth, hold to the truth, are firm, reliable, no deceivers of the world. Today I too, for this day & night — abandoning the telling of lies — abstain from telling lies. I speak the truth, hold to the truth, am firm, reliable, no deceiver of the world. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants — abandoning fermented & distilled liquors that cause heedlessness — abstain from fermented & distilled liquors that cause heedlessness. Today I too, for this day & night — abandoning fermented & distilled liquors that cause heedlessness — abstain from fermented & distilled liquors that cause heedlessness. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants live on one meal a day, abstaining from food at night, refraining from food at the wrong time of day [from noon until dawn]. Today I too, for this day & night, live on one meal, abstaining from food at night, refraining from food at the wrong time of day. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants abstain from dancing, singing, music, watching shows, wearing garlands, beautifying themselves with perfumes & cosmetics. Today I too, for this day & night, abstain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. By means of this factor I emulate the arahants, and my uposatha will be observed.

“‘As long as they live, the arahants — abandoning high & imposing seats & beds — abstain from high & imposing seats & beds. They make low beds, on a pallet or a spread of straw. Today I too, for this day & night — abandoning high & imposing seats & beds — abstain from high & imposing seats & beds. I make a low bed, on a pallet or a spread of straw.’

“Such is the uposatha of the noble ones, Visākhā. When this uposatha of the noble ones is undertaken, it is of great fruit & great benefit, of great glory & great radiance. And how is it of great fruit & great benefit, of great glory & great radiance?

“Suppose that one were to exercise kingship, rule, & sovereignty over these sixteen great lands replete with the seven treasures, i.e., over the Aṅgas, Magadhans, Kasis, Kosalans, Vajjians, Mallans, Cetis, Vaṁsās, Kurus, Pañcālas, Macchas, Surasenas, Assakas, Avantis, Gandhārans, & Kambojans: It would not be worth one-sixteenth of this uposatha endowed with eight factors. Why is that? Kingship over human beings is a meager thing when compared with heavenly bliss.

“Fifty human years are equal to one day & night among the Devas of the Four Great Kings. Thirty such days & nights make a month. Twelve such months make a year. Five hundred such heavenly years constitute the life-span among the Devas of the Four Great Kings. Now, it is possible that a certain man or woman — from having observed this uposatha endowed with eight factors — on the break-up of the body, after death, might be reborn among the Devas of the Four Great Kings. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss.’

“A human century is equal to one day & night among the Devas of the Thirty-Three. Thirty such days & nights make a month… One thousand such heavenly years constitute the life-span among the Devas of the Thirty-three. Now, it is possible that a certain man or woman — from having observed this uposatha endowed with eight factors — on the break-up of the body, after death, might be reborn among the Devas of the Thirty-three. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss.’

“Two human centuries are equal to one day & night among the Devas of the Hours… Two thousand such heavenly years constitute the life-span among the Devas of the Hours…

“Four human centuries are equal to one day & night among the Contented Devas… Four thousand such heavenly years constitute the life-span among the Contented Devas…

Eight human centuries is equal to one day & night among the Devas Delighting in Creation… Eight thousand such heavenly years constitute the life-span among the Devas who Delight in Creation…

Sixteen human centuries are equal to one day & night among the Devas Wielding Power over the Creations of Others. Thirty such days & nights make a month. Twelve such months make a year. Sixteen thousand such heavenly years constitute the life-span among the Devas Wielding Power over the Creations of Others. Now, it is possible that a certain man or woman—from having observed this uposatha endowed with eight factors — on the break-up of the body, after death, might be reborn among the Devas Wielding Power over the Creations of Others. It was in reference to this that it was said, ‘Kingship over human beings is a meager thing when compared with heavenly bliss.’”

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Channa the wanderer[13] went to Ven. Ānanda 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. Ānanda, “Do you, too, friend Ānanda, advocate the abandoning of passion? Do you advocate the abandoning of aversion? Do you advocate the abandoning of delusion?”

“Yes, friend, we advocate the abandoning of passion, the abandoning of aversion, & the abandoning of delusion.”

“But, friend Ānanda, seeing what drawbacks in passion do you advocate the abandoning of passion? Seeing what drawbacks in aversion do you advocate the abandoning of aversion? Seeing what drawbacks in delusion do you advocate the abandoning of delusion?”

“A person impassioned, his mind bound up, overcome with passion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned passion, he doesn’t will for his own detriment, doesn’t will for the detriment of others, doesn’t will for the detriment of both. He doesn’t experience mental stress or sorrow.

“A person impassioned, his mind bound up, overcome with passion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned passion, he doesn’t engage in bodily misconduct, in verbal misconduct, or in mental misconduct.

“A person impassioned, his mind bound up, overcome with passion, doesn’t discern, as it has come to be, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned passion, he discerns, as it has come to be, what is of profit to himself, what is of profit to others, what is of profit to both.

“Passion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to unbinding.

“An aversive person, his mind bound up, overcome with aversion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned aversion, he doesn’t will for his own detriment, doesn’t will for the detriment of others, doesn’t will for the detriment of both. He doesn’t experience mental stress or sorrow.

“An aversive person, his mind bound up, overcome with aversion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned aversion, he doesn’t engage in bodily misconduct, in verbal misconduct, or in mental misconduct.

“An aversive person, his mind bound up, overcome with aversion, doesn’t discern, as it has come to be, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned aversion, he discerns, as it has come to be, what is of profit to himself, what is of profit to others, what is of profit to both.

“Aversion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to unbinding.

“A deluded person, his mind bound up, overcome with delusion, wills for his own detriment, wills for the detriment of others, wills for the detriment of both. He also experiences mental stress & sorrow. But having abandoned delusion, he doesn’t will for his own detriment, doesn’t will for the detriment of others, doesn’t will for the detriment of both. He doesn’t experience mental stress or sorrow.

“A deluded person, his mind bound up, overcome with delusion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But having abandoned delusion, he doesn’t engage in bodily misconduct, in verbal misconduct, or in mental misconduct.

“A deluded person, his mind bound up, overcome with delusion, doesn’t discern, as it has come to be, what is of profit to himself, what is of profit to others, what is of profit to both. But having abandoned delusion, he discerns, as it has come to be, what is of profit to himself, what is of profit to others, what is of profit to both.

“Delusion, my friend, makes you blind, makes you sightless, makes you ignorant. It brings about the cessation of discernment, is conducive to trouble, and does not lead to unbinding.

“Seeing these drawbacks in passion we advocate the abandoning of passion. Seeing these drawbacks in aversion we advocate the abandoning of aversion. Seeing these drawbacks in delusion we advocate the abandoning of delusion.”

“But is there, my friend, a path, is there a way to the abandoning of that passion, aversion, & delusion?”

“Yes, my friend, there is a path, there is a way to the abandoning of that passion, aversion, & delusion.”

“And what is that path, my friend, what is that way to the abandoning of that passion, aversion, & delusion?”

“Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, my friend, this is the way to the abandoning of that passion, aversion, & delusion.”

“It is an auspicious path, my friend, it is an auspicious way to the abandoning of that passion, aversion, & delusion — enough, friend Ānanda, for the sake of heedfulness.”

I have heard that on one occasion Ven. Ānanda was staying near Kosambī in Ghosita’s monastery. Then a certain householder, a disciple of the Fatalists [Ājīvakas], went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda, “Among us, sir, whose Dhamma is well-taught? Who has practiced well in this world? Who in the world is Well-Gone?”

“In that case, householder, I will question you in return. Answer as you see fit. Now, what do you think? Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — is their Dhamma well-taught or not? Or how does this strike you?”

“Sir, those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught. That’s how it strikes me.”

“And what do you think, householder? Those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — have they practiced well in this world or not? Or how does this strike you?”

“Sir, those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — they have practiced well in this world. That’s how it strikes me.”

“And what do you think, householder? Those whose passion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; those whose aversion is abandoned… whose delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising — are they, in this world, Well-Gone or not? Or how does this strike you?”

“Sir, those whose passion… aversion… delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising — they, in this world, are Well-Gone. That’s how it strikes me.”

“In this way, householder, you have answered yourself: ‘Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught. Those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — they have practiced well in this world. Those whose passion… aversion… delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising — they, in this world, are Well-Gone.’”

“How amazing, sir. How astounding, that there is neither extolling of one’s own Dhamma nor deprecation of another’s, but just the teaching of the Dhamma in its proper sphere, speaking to the point without mentioning oneself.

“You, venerable sir, teach the Dhamma for the abandoning of passion… aversion… delusion. Your Dhamma is well-taught. You have practiced for the abandoning of passion… aversion… delusion. You have practiced well in this world. Your passion… aversion… delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. You, in this world, are Well-Gone.

“Magnificent, Master Ānanda! 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 Ānanda — through many lines of reasoning — made the Dhamma clear. I go to the Buddha for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Ānanda 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 among the Sakyans near Kapilavatthu in the Banyan Park. Now at that time the Blessed One had just recovered from being ill, was not long recovered from his illness. Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “For a long time I have known the Dhamma taught by the Blessed One that ‘There is knowledge for one who is concentrated, not for one who is not concentrated.’ Now, does concentration come first, and knowledge after, or does knowledge come first, and concentration after?”

Then the thought occurred to Ven. Ānanda, “Here the Blessed One has just recovered from being ill, is not long recovered from his illness, and yet Mahānāma the Sakyan asks him this very deep question. What if I were to take Mahānāma the Sakyan to one side and teach him the Dhamma?” So Ven. Ānanda, taking Mahānāma the Sakyan by the arm, led him to one side and said to him, “Mahānāma, the Blessed One has talked both of the virtue of one who is in training [a stream-winner, a once-returner, or a non-returner] and of the virtue of one whose training is complete [an arahant]. He has talked both of the concentration of one who is in training and of the concentration of one whose training is complete. He has talked both of the discernment of one who is in training and of the discernment of one whose training is complete.

“And what is the virtue of one who is in training? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the virtue of one who is in training.

“And what is the concentration of one who is in training? There is the case where a monk — quite secluded from sensuality,[14] secluded from unskillful qualities[15] — 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.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the concentration of one who is in training.

“And what is the discernment of one who is in training? There is the case where a monk discerns as it has come to be that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the path of practice leading to the cessation of stress.’ This is called the discernment of one who is in training.

“Then there is the disciple of the noble ones — thus consummate in virtue, thus consummate in concentration, thus consummate in discernment — who, through the ending of the effluents, enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.

“In this way, Mahānāma, the Blessed One has talked both of the virtue of one who is in training and of the virtue of one whose training is complete. He has talked both of the concentration of one who is in training and of the concentration of one whose training is complete. He has talked both of the discernment of one who is in training and of the discernment of one whose training is complete.”[16]

Then Ven. Ānanda went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said to the Blessed One, “Lord, this word, ‘becoming, becoming’ — to what extent is there becoming?”[17]

“Ānanda, if there were no kamma ripening in the sensuality-property, would sensuality-becoming be discerned?”

“No, lord.”

“Thus kamma is the field, consciousness the seed, and craving the moisture.[18] The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future.

“If there were no kamma ripening in the form-property, would form-becoming be discerned?”

“No, lord.”

“Thus kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a middling property. Thus there is the production of renewed becoming in the future.

“If there were no kamma ripening in the formless-property, would formless-becoming be discerned?”

“No, lord.”

“Thus kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming.”

Then Ven. Ānanda went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said to the Blessed One, “Lord, this word, ‘becoming, becoming’—to what extent is there becoming?”

“Ānanda, if there were no kamma ripening in the sensuality-property, would sensuality-becoming be discerned?”

“No, lord.”

“Thus kamma is the field, consciousness the seed, and craving the moisture. The intention & aspiration of living beings hindered by ignorance & fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future.

“If there were no kamma ripening in the form-property, would form-becoming be discerned?”

“No, lord.”

“Thus kamma is the field, consciousness the seed, and craving the moisture. The intention & aspiration of living beings hindered by ignorance & fettered by craving is established in/tuned to a middling property. Thus there is the production of renewed becoming in the future.

“If there were no kamma ripening in the formless-property, would formless-becoming be discerned?”

“No, lord.”

“Thus kamma is the field, consciousness the seed, and craving the moisture. The intention & aspiration of living beings hindered by ignorance & fettered by craving is established in/tuned to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming.”

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “Ānanda, every habit & practice, every life, every holy life that is followed as of essential worth: is every one of them fruitful?”

“Lord, that is not (to be answered) with a categorical answer.”

“In that case, Ānanda, give an analytical answer.”

“When — by following a life of habit & practice, a life, a holy life that is followed as of essential worth — one’s unskillful mental qualities increase while one’s skillful mental qualities decline: That sort of habit & practice, life, holy life that is followed as of essential worth is fruitless. But when — by following a life of habit & practice, a life, a holy life that is followed as of essential worth — one’s unskillful mental qualities decline while one’s skillful mental qualities increase: That sort of habit & practice, life, holy life that is followed as of essential worth is fruitful.”

That is what Ven. Ānanda said, and the Teacher approved. Then Ven. Ānanda, (realizing,) “The Teacher approves of me,” got up from his seat and, having bowed down to the Blessed One and circumambulating him, left.

Then not long after Ven. Ānanda had left, the Blessed One said to the monks, “Monks, Ānanda is still in training, but it would not be easy to find his equal in discernment.”

“Monks, it is just as if a donkey were following right after a herd of cattle, saying, ‘I too am a cow! I too am a cow!’ Its color is not that of a cow, its voice is not that of a cow, its hoof is not that of a cow, and yet it still keeps following right after the herd of cattle, saying, ‘I too am a cow! I too am a cow!’ In the same way, there is the case where a certain monk follows right after the Saṅgha of monks, saying, ‘I too am a monk! I too am a monk!’ He doesn’t have the other monks’ desire for undertaking the training in heightened virtue, doesn’t have their desire for undertaking the training in heightened mind [concentration], doesn’t have their desire for undertaking the training in heightened discernment, and yet he still keeps following right after the Saṅgha of monks, saying, ‘I too am a monk! I too am a monk!’

“So you should train yourselves: ‘Strong will be our desire for undertaking the training in heightened virtue; strong will be our desire for undertaking the training in heightened mind; strong will be our desire for undertaking the training in heightened discernment.’ That is how you should train yourselves.”

On one occasion the Blessed One was staying near Vesālī in the Great Forest. Then a certain Vajjian monk approached him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, this recitation of more than 150 training rules comes every fortnight.[19] I cannot train in reference to them.”

“Monk, can you train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment?”[20]

“Yes, lord, I can train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment.”

“Then train in reference to those three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment. As you train in heightened virtue, heightened mind, & heightened discernment, your passion, aversion, & delusion — when trained in heightened virtue, heightened mind, & heightened discernment — will be abandoned. You — with the abandoning of passion, the abandoning of aversion, the abandoning of delusion — will not do anything unskillful or engage in any evil.”

Later on, that monk trained in reference to heightened virtue, heightened mind, & heightened discernment. His passion, aversion, & delusion — when trained in heightened virtue, heightened mind, & heightened discernment were abandoned. He — with the abandoning of passion, the abandoning of aversion, the abandoning of delusion — did not do anything unskillful or engage in any evil.

“Monks, this recitation of more than 150 training rules comes every fortnight, in reference to which sons of good families desiring the goal train themselves. [21] There are these three trainings under which all that is gathered. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment. [22] These are the three trainings under which all that is gathered.

“There is the case where a monk is wholly accomplished in virtue, moderately accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of (the first) three fetters, he is a stream-winner, never again destined for states of woe, certain, headed for self-awakening.

“There is the case where a monk is wholly accomplished in virtue, moderately accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of (the first) three fetters, and with the attenuation of passion, aversion, & delusion, he is a once-returner, who — on returning only once more to this world — will put an end to stress.

“There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of the five lower fetters, he is due to spontaneously reappear (in the Pure Abodes), there to be totally unbound, destined never again to return from that world.

“There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, wholly accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of effluents, he dwells in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.

“Those who are partially accomplished attain a part; those who are wholly accomplished, the whole. The training rules, I tell you, are not in vain.”

“Monks, this recitation of more than 150 training rules comes every fortnight, in reference to which sons of good families desiring the goal train themselves. [23 There are these three trainings under which all that is gathered. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment. [24] These are the three trainings under which all that is gathered.

“There is the case where a monk is wholly accomplished in virtue, moderately accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules.

“With the ending of (the first) three fetters, he is one who has seven more times at most. Having transmigrated and wandered on among devas and human beings, he will put an end to stress.

“(Or) he is one going from good family to good family [i.e., rebirth in the human realm or any of the deva realms]. Having transmigrated and wandered on among two or three good families, he will put an end to stress.

“(Or) he is one with one seed. Having arisen only once more in the human realm, he will put an end to stress.

“(Or), with the ending of (the first) three fetters, and with the attenuation of passion, aversion, & delusion, he is a once-returner who — on returning only once more to this world — will put an end to stress.

“There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules.

“With the ending of the five lower fetters, he is one going upstream to the Peerless [the Akaniṭṭha heaven, the highest of the Pure Abodes].[25]

“(Or), with the ending of the five lower fetters, he is one unbound with fabrication (of exertion).

“(Or), with the ending of the five lower fetters, he is one unbound without fabrication (of exertion).

“(Or), with the ending of the five lower fetters, he is one unbound on arrival (in a Pure Abode).[26]

“(Or), with the ending of the five lower fetters, he is one unbound in between.

“There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, wholly accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of effluents, he dwells in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.

“Those who are partially accomplished attain a part; those who are wholly accomplished, the whole. The training rules, I tell you, are not in vain.”

“There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.

“And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.

“And what is the training in heightened mind? There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first zjhāna: 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.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.

“And what is the training in heightened discernment? There is the case where a monk discerns as it has come to be that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the path of practice leading to the cessation of stress.’ This is called the training in heightened discernment.

“These are the three trainings.”

“There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.

“And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.

“And what is the training in heightened mind? 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.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.

“And what is the training in heightened discernment? There is the case where a monk, through the ending of the effluents, enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now. This is called the training in heightened discernment.

“These are the three trainings.”

“There are these three urgent duties of a farming householder. Which three?

“There is the case where a farming householder quickly gets his field well-plowed & well-harrowed. Having quickly gotten his field well-plowed & well-harrowed, he quickly plants the seed. Having quickly planted the seed, he quickly lets in the water & then lets it out.

“These are the three urgent duties of a farming householder. Now, that farming householder does not have the power or might (to say:) ‘May my crops spring up today, may the grains appear tomorrow, and may they ripen the next day.’ But when the time has come, the farming householder’s crops spring up, the grains appear, and they ripen.

“In the same way, there are these three urgent duties of a monk. Which three? The undertaking of the training in heightened virtue, the undertaking of the training in heightened mind, the undertaking of the training in heightened discernment. These are the three urgent duties of a monk. Now, that monk does not have the power or might (to say:) ‘May my mind be released from effluents through lack of clinging/sustenance today or tomorrow or the next day.’ But when the time has come, his mind is released from effluents through lack of clinging/sustenance.

“Thus, monks, you should train yourselves: ‘Strong will be our desire for the undertaking of the training in heightened virtue. Strong will be our desire for the undertaking of the training in heightened mind. Strong will be our desire for the undertaking of the training in heightened discernment.’ That’s how you should train yourselves.”

“Monks, just as in autumn, when the sky is clear & cloudless, the sun, on ascending the sky, overpowers the space immersed in darkness, shines, blazes, & dazzles; in the same way, when the dustless, stainless Dhamma eye arises in a noble disciple, together with its arising three fetters are abandoned by the noble disciple: self-identification view, doubt, and grasping at habits & practices. Afterwards, when he leaves two qualities — greed & ill will — then, quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. If the noble disciple passes away at that time, there is no fetter bound by which he would return to this world.”

“Monks, there are these three assemblies. Which three? The assembly of the supreme, the factional assembly, the harmonious assembly.

“And which is the assembly of the supreme? There is the case where — in whatever assembly the elder monks are not lax or luxurious, have shunned the tossing away of their duties, have taken the lead in seclusion, and have aroused persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized — the next generation follows their example. They, too, are not lax or luxurious. They shun the tossing away of their duties, they take the lead in seclusion, and they arouse persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is called the assembly of the supreme.

“And which is the factional assembly? There is the case where, in whatever assembly the monks keep arguing, quarreling, & disputing, stabbing one another with weapons of the mouth, that is called the factional assembly.

“And which is the harmonious assembly? There is the case where, in whatever assembly the monks dwell in harmony, on friendly terms, without quarreling, like milk mixed with water, viewing one another with eyes of affection, that is called the harmonious assembly.

“Now, when the monks dwell in harmony, on friendly terms, without quarreling, like milk mixed with water, viewing one another with eyes of affection, at that time the monks produce much merit, at that time they dwell in a Brahmā dwelling, i.e., empathetic joy as an awareness release. When one is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated.

“Just as when the devas pour rain in heavy drops on the upper mountains: The water, flowing down along the slopes, fills the branches of the mountain ravines & gullies. When the branches of the mountain ravines & gullies are full, they fill the little lakes. When the little lakes are full, they fill the large lakes… the little rivers… the large rivers. When the large rivers are full, they fill the ocean. In the same way, when the monks dwell in harmony, on friendly terms, without quarreling, like milk mixed with water, viewing one another with eyes of affection, at that time the monks produce much merit, at that time they dwell in a Brahmā dwelling, i.e., empathetic joy as an awareness release. When one is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated.

“These, monks, are the three assemblies.”

“Endowed with three characteristics, a king’s excellent thoroughbred steed is worthy of a king, the wealth of a king, and counts as one of the king’s own limbs. Which three? There is the case where a king’s excellent thoroughbred steed is consummate in beauty, consummate in strength, and consummate in speed. Endowed with these three characteristics is a king’s excellent thoroughbred steed worthy of a king, the wealth of a king, and counts as one of the king’s own limbs.

“In the same way, a monk endowed with these three qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which three? There is the case where a monk is consummate in beauty, consummate in strength, and consummate in speed.

“And how is a monk consummate in beauty? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is how a monk is consummate in beauty.

“And how is a monk consummate in strength? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is how a monk is consummate in strength.

“And how is a monk consummate in speed? There is the case where a monk discerns as it has come to be that ‘This is stress.’ He discerns as it has come to be that ‘This is the origination of stress.’ He discerns as it has come to be that ‘This is the cessation of stress.’ He discerns as it has come to be that ‘This is the path of practice leading to the cessation of stress.’ This is how a monk is consummate in speed.

“Endowed with these three qualities is a monk deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world.”

“Monks, for anyone who says, ‘In whatever way a person makes kamma, that is how it is experienced,’ there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, ‘When a person makes kamma to be felt in such & such a way, that is how its result is experienced,’ there is the living of the holy life, there is the opportunity for the right ending of stress.

“There is the case where a trifling evil deed done by a certain individual takes him to hell. There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and for the most part barely appears for a moment.

“Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in body,[28] undeveloped in virtue, undeveloped in mind, undeveloped in discernment:[29] restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.

“Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable.[30] A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.

“Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?”

“Yes, lord. Why is that? There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink.”

“Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?”

“No, lord. Why is that? There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink.”

“In the same way, there is the case where a trifling evil deed done by one individual (the first) takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.

“Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.

“Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.

“There is the case where a certain person is thrown into jail for half a dollar [kahāpaṇa], is thrown into jail for a dollar, is thrown into jail for one hundred dollars. And there is the case where another person is not thrown into jail for half a dollar, is not thrown into jail for a dollar, is not thrown into jail for one hundred dollars. Now what sort of person is thrown into jail for half a dollar… for a dollar… for one hundred dollars? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who is thrown into jail for half a dollar… for a dollar… for one hundred dollars. And what sort of person is not thrown into jail for half a dollar… for a dollar… for one hundred dollars? There is the case where a person is wealthy, with many belongings, many possessions. This is the sort of person who is not thrown into jail for half a dollar… for a dollar… for one hundred dollars.

“In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.

“Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.

“Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.

“It’s just as when a goat butcher is empowered to beat or bind or slay or treat as he likes a certain person who steals a goat, but is not empowered to beat or bind or slay or treat as he likes another person who steals a goat. Now, when what sort of person has stolen a goat is the goat butcher empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is poor, of little wealth, of few possessions. This is the sort of person who, when he has stolen a goat, the goat butcher is empowered to beat or bind or slay or treat as he likes. And when what sort of person has stolen a goat is the goat butcher not empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is wealthy, with many belongings, many possessions; a king or a king’s minister. This is the sort of person who, when he has stolen a goat, the goat butcher is not empowered to beat or bind or slay or treat as he likes. All he can do is go with his hands clasped before his heart and beg: ‘Please, dear sir, give me a goat or the price of a goat.’

“In the same way, there is the case where a trifling evil deed done by one individual takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment.

“Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.

“Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.

“Monks, for anyone who says, ‘In whatever way a person makes kamma, that is how it is experienced,’ there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, ‘When a person makes kamma to be felt in such & such a way, that is how its result is experienced,’ there is the living of the holy life, there is the opportunity for the right ending of stress.”[31]

“There are these gross impurities in gold: dirty sand, gravel, & grit. The dirt-washer or his apprentice, having placed (the gold) in a vat, washes it again & again until he has washed them away.

“When he is rid of them, there remain the moderate impurities in the gold: coarse sand & fine grit. He washes the gold again & again until he has washed them away.

“When he is rid of them, there remain the fine impurities in the gold: fine sand & black dust. The dirt-washer or his apprentice washes the gold again & again until he has washed them away.

“When he is rid of them, there remains just the gold dust. The goldsmith or his apprentice, having placed it in a crucible, blows on it again & again to blow away the dross. The gold, as long as it has not been blown on again & again to the point where the impurities are blown away, as long as it is not refined & free from dross, is not pliant, malleable, or luminous. It is brittle and not ready to be worked. But there comes a time when the goldsmith or his apprentice has blown on the gold again & again until the dross is blown away. The gold, having been blown on again & again to the point where the impurities are blown away, is then refined, free from dross, pliant, malleable, & luminous. It is not brittle, and is ready to be worked. Then whatever sort of ornament he has in mind — whether a belt, an earring, a necklace, or a gold chain — the gold would serve his purpose.

“In the same way, there are these gross impurities in a monk intent on heightened mind: misconduct in body, speech, & mind. These the monk — aware & able by nature — abandons, destroys, dispels, wipes out of existence. When he is rid of them, there remain in him the moderate impurities: thoughts of sensuality, ill will, & harmfulness. These he abandons, destroys, dispels, wipes out of existence. When he is rid of them there remain in him the fine impurities: thoughts of his caste, thoughts of his home district, thoughts related to not wanting to be despised. These he abandons, destroys, dispels, wipes out of existence.

“When he is rid of them, there remain only thoughts of the Dhamma. His concentration is neither peaceful nor refined, has not yet attained calm or unification, and is kept in place by the fabrication of forceful restraint. But there comes a time when his mind grows steady inwardly, settles down, grows unified & concentrated. His concentration is peaceful & refined, has attained calm & unification, and is no longer kept in place by the fabrication of forceful restraint.

“And then whichever of the higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.

“If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahmā worlds. He can witness this for himself whenever there is an opening.

“If he wants, he hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. He can witness this for himself whenever there is an opening.

“If he wants, he discerns the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind[32] as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind[33] as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ He can witness this for himself whenever there is an opening.

“If he wants, he recollects 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 and 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 and 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 and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.

“If he wants, he sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and 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, and 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.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.

“If he wants, then through the ending of the effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known and realized them for himself right in the here & now. He can witness this for himself whenever there is an opening.”

“A monk intent on heightened mind should attend periodically to three themes: He should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it’s possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it’s possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it’s possible that his mind would not be rightly concentrated for the ending of the effluents. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, & not brittle. It is rightly concentrated for the ending of the effluents.

“Just as if a goldsmith or goldsmith’s apprentice were to set up a smelter. Having set up the smelter, he would fire the receptacle. Having fired the receptacle, he would take hold of some gold with his tongs and place it in the receptacle. Periodically he would blow on it, periodically sprinkle it with water, periodically examine it closely. If he were solely to blow on it, it’s possible that the gold would burn up. If he were solely to sprinkle it with water, it’s possible that the gold would grow cold. If he were solely to examine it closely, it’s possible that the gold would not come to full perfection. But when he periodically blows on it, periodically sprinkles it with water, periodically examines it closely, the gold becomes pliant, malleable, & luminous. It is not brittle, and is ready to be worked. Then whatever sort of ornament he has in mind — whether a belt, an earring, a necklace, or a gold chain — the gold would serve his purpose.

“In the same way, a monk intent on heightened mind should attend periodically to three themes: He should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it’s possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it’s possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it’s possible that his mind would not be rightly concentrated for the ending of the effluents. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, and not brittle. It is rightly concentrated for the ending of the effluents.

“And then whichever of the higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.

“If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahmā worlds. He can witness this for himself whenever there is an opening.

“If he wants, he hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. He can witness this for himself whenever there is an opening.

“If he wants, he discerns the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. He can witness this for himself whenever there is an opening.

“If he wants, he recollects 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 and 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 and 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 and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.

“If he wants, he sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and 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, and 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.’ Thus—by means of the divine eye, purified and surpassing the human—he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.

“If he wants, then through the ending of the effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known and realized them for himself right in the here & now. He can witness this for himself whenever there is an opening.”

“Monks, before my self-awakening, when I was still just an unawakened bodhisatta, the thought occurred to me: ‘What is the allure of the cosmos? What is the drawback of the cosmos? What is the escape from the cosmos?’

“Then the thought occurred to me, ‘Whatever pleasure & joy arises dependent on the cosmos: That is the allure of the cosmos. The fact that the cosmos is inconstant, stressful, subject to change: That is the drawback of the cosmos. The subduing of desire & passion, the abandoning of desire & passion for the cosmos: That is the escape from the cosmos.

“Now, as long as I did not have direct knowledge, as it has come to be, of the allure as the allure, of the drawback as the drawback, and of the escape as the escape with regard to the cosmos, I did not claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people. But when I did have direct knowledge (of these things) as they have come to be, then I did claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people.

“Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further - becoming.’”

“Monks, I set out in search of the allure of the cosmos. Whatever allure there is in the cosmos, that I found. However far the allure of the cosmos extends, that I have seen well with discernment.

“I set out in search of the drawback of the cosmos. Whatever drawback there is in the cosmos, that I found. However far the drawback of the cosmos extends, that I have seen well with discernment.

“I set out in search of the escape from the cosmos. Whatever escape there is from the cosmos, that I found. However far the escape from the cosmos extends, that I have seen well with discernment.

“Now, as long as I did not have direct knowledge, as it has come to be, of the allure as the allure, of the drawback as the drawback, and of the escape as the escape with regard to the cosmos, I did not claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people. But when I did have direct knowledge (of these things) as they have come to be, then I did claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people.

“Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further - becoming.’”

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

“If there were not this drawback to the cosmos, beings would not become disenchanted with the cosmos. But because there is a drawback to the cosmos, beings become disenchanted with the cosmos.

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

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

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

“There is no satiation through indulging in three things. Which three? There is no satiation through indulging in sleep. There is no satiation through indulging in distilled & fermented drinks. There is no satiation through indulging in the climax of sexual intercourse. There is no satiation through indulging in these three things.”

Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, having bowed to him, sat to one side. As he was sitting there, the Blessed One said to him: “Householder, when the mind is unprotected, bodily actions are unprotected as well, verbal actions are unprotected as well, mental actions are unprotected as well. When one’s bodily actions, verbal actions, & mental actions are unprotected, one’s bodily actions get soggy, one’s verbal actions get soggy, one’s mental actions get soggy. When one’s bodily actions, verbal actions, & mental actions are soggy, one’s bodily actions… verbal actions… mental actions rot. When one’s bodily actions, verbal actions, & mental actions rot, inauspicious is one’s death, inauspicious one’s passing away.

“Just as when a peak-roofed house is poorly roofed: The peak of the roof is unprotected, the roof beams are unprotected, the walls are unprotected. The peak of the roof… the roof beams… the walls get soggy. The peak of the roof… the roof beams… the walls then rot.

“In the same way, when the mind is unprotected, bodily actions… verbal actions… mental actions are unprotected as well.… One’s bodily… verbal… mental actions get soggy… One’s bodily… verbal… mental actions rot. When one’s bodily actions, verbal actions, & mental actions rot, inauspicious is one’s death, inauspicious one’s passing away.

“Now, when the mind is protected, bodily actions are protected as well, verbal actions are protected as well, mental actions are protected as well. When one’s bodily actions, verbal actions, & mental actions are protected, one’s bodily actions… verbal actions… mental actions don’t get soggy. When one’s bodily actions, verbal actions, & mental actions aren’t soggy, one’s bodily actions… verbal actions… mental actions don’t rot. When one’s bodily actions, verbal actions, & mental actions don’t rot, auspicious is one’s death, auspicious one’s passing away.

“Just as when a peak-roofed house is well roofed: The peak of the roof is protected, the roof beams are protected, the walls are protected. The peak of the roof… the roof beams… the walls don’t get soggy. The peak of the roof… the roof beams… the walls don’t rot.

“In the same way, when the mind is protected, bodily actions… verbal actions… mental actions are protected as well… One’s bodily… verbal… mental actions don’t get soggy… One’s bodily… verbal… mental actions don’t rot. When one’s bodily actions, verbal actions, & mental actions don’t rot, auspicious is one’s death, auspicious one’s passing away.”

“Monks, there are three causes for the origination of action. Which three? Greed is a cause for the origination of action. Aversion is a cause for the origination of action. Delusion is a cause for the origination of action.

“Any action fashioned by greed, born of greed, caused by greed, originated through greed is unskillful, it’s blameworthy, it ripens in pain, it leads to the origination of (further) action, it doesn’t lead to the cessation of action.

“Any action fashioned by aversion, born of aversion, caused by aversion, originated through aversion is unskillful, it’s blameworthy, it ripens in pain, it leads to the origination of (further) action, it doesn’t lead to the cessation of action.

“Any action fashioned by delusion, born of delusion, caused by delusion, originated through delusion is unskillful, it’s blameworthy, it ripens in pain, it leads to the origination of (further) action, it doesn’t lead to the cessation of action.

“These, monks, are three causes for the origination of action.

“There are three (other) causes for the origination of action.

Which three? Non-greed is a cause for the origination of action. Non-aversion is a cause for the origination of action. Non-delusion is a cause for the origination of action.

“Any action fashioned by non-greed, born of non-greed, caused by non-greed, originated through non-greed is skillful, it’s blameless, it ripens in pleasure, it leads to the cessation of action, it doesn’t lead to the origination of action.

“Any action fashioned by non-aversion, born of non-aversion, caused by non-aversion, originated through non-aversion is skillful, it’s blameless, it ripens in pleasure, it leads to the cessation of action, it doesn’t lead to the origination of action.

“Any action fashioned by non-delusion, born of non-delusion, caused by non-delusion, originated through non-delusion is skillful, it’s blameless, it ripens in pleasure, it leads to the cessation of action, it doesn’t lead to the origination of action.

“These, monks, are three causes for the origination of action.”

“Monks, there are three causes for the origination of action. Which three? With reference to things in the past that provide the occasion for desire & passion, desire is born. With reference to things in the future that provide the occasion for desire & passion, desire is born. With reference to things in the present that provide the occasion for desire & passion, desire is born.

“And how is it that, with reference to things in the past that provide the occasion for desire & passion, desire is born? With reference to things in the past that provide the occasion for desire & passion, one thinks about & evaluates with one’s awareness. To one who — with reference to things in the past that provide the occasion for desire & passion — is thinking & evaluating with one’s awareness, desire is born. With the birth of desire, one is joined to those things. That, I tell you, is a fetter: that one’s awareness is impassioned. This is how, with reference to things in the past that provide the occasion for desire & passion, desire is born.

“And how is it that, with reference to things in the future that provide the occasion for desire & passion, desire is born? With reference to things in the future that provide the occasion for desire & passion, one thinks about & evaluates with one’s awareness. To one who — with reference to things in the future that provide the occasion for desire & passion — is thinking & evaluating with one’s awareness, desire is born. With the birth of desire, one is joined to those things. That, I tell you, is a fetter: that one’s awareness is impassioned. This is how, with reference to things in the future that provide the occasion for desire & passion, desire is born.

“And how is it that, with reference to things in the present that provide the occasion for desire & passion, desire is born? With reference to things in the present that provide the occasion for desire & passion, one thinks about & evaluates with one’s awareness. To one who — with reference to things in the present that provide the occasion for desire & passion — is thinking & evaluating with one’s awareness, desire is born. With the birth of desire, one is joined to those things. That, I tell you, is a fetter: that one’s awareness is impassioned. This is how, with reference to things in the present that provide the occasion for desire & passion, desire is born.

“There are these three causes for the origination of action.”

“Monks, there are three [other] causes for the origination of action. Which three? With reference to things in the past that provide the occasion for desire & passion, desire is not born. With reference to things in the future that provide the occasion for desire & passion, desire is not born. With reference to things in the present that provide the occasion for desire & passion, desire is not born.

“And how is it that, with reference to things in the past that provide the occasion for desire & passion, desire is not born? With reference to things in the past that provide the occasion for desire & passion, one discerns their future (kammic) results. Knowing their future results, one drops them. Dropping them, making them fade from one’s awareness, piercing them with discernment, one sees. This is how, with reference to things in the past that provide the occasion for desire & passion, desire is not born.

“And how is it that, with reference to things in the future that provide the occasion for desire & passion, desire is not born? With reference to things in the future that provide the occasion for desire & passion, one discerns their future (kammic) results. Knowing their future results, one drops them. Dropping them, making them fade from one’s awareness, piercing them with discernment, one sees. This is how, with reference to things in the future that provide the occasion for desire & passion, desire is not born.

“And how is it that, with reference to things in the present that provide the occasion for desire & passion, desire is not born? With reference to things in the present that provide the occasion for desire & passion, one discerns their future (kammic) results. Knowing their future results, one drops them. Dropping them, making them fade from one’s awareness, piercing them with discernment, one sees. This is how, with reference to things in the present that provide the occasion for desire & passion, desire is not born.

“Monks, there are these three causes for the origination of action.”

“Monks, the appearance of three [persons] is rare in the world. Which three? The appearance of the Tathāgatha, worthy & rightly self-awakened, is rare in the world. A person who teaches the Dhamma & Vinaya proclaimed by the Tathāgata is rare in the world. A person who is grateful & thankful is rare in the world.

“Monks, the appearance of these three is rare in the world.”

“Monks, these three persons are to be found existing in the world. Which three? One who is easy to measure, one who is hard to measure, & one who is immeasurable.

“And which is the person who is easy to measure? There is the case where a certain person is high-strung, rowdy, unruly, talkative, of loose words & muddled mindfulness, unalert, unconcentrated, his mind scattered, his faculties left wide open. This is called a person who is easy to measure.

“And which is the person who is hard to measure? There is the case where a certain person is not high-strung, not rowdy, not unruly, not talkative, not of loose words — one with mindfulness established, alert, concentrated, his mind gathered into singleness, his faculties restrained. This is called a person who is hard to measure.

“And which is the person who is immeasurable? There is the case where a monk is an arahant, his effluents ended. This is called a person who is immeasurable.

“These, monks, are three persons to be found existing in the world.”

“Monks, these three persons are to be found existing in the world. Which three?

“There is the case where a certain person who — with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity — (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. He enjoys it, takes pleasure in it, & finds satisfaction in it. Staying firmly there, often remaining there, and dying without having abandoned it, he reappears in the company of the devas of the dimension of the infinitude of space. The life span of the devas of the dimension of the infinitude of space is 20,000 eons. A run-of-the-mill person, remaining there all his life, having completed the entire life span of those devas, goes to hell, to the animal womb, or to the realm of the hungry ghosts. But a disciple of the Blessed One, remaining there all his life, having completed the entire life span of those devas, is unbound in that very level of becoming. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

“Then, monks, there is the case where a certain person who — with the complete transcending of the dimension of the infinitude of space—(perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. He enjoys it, takes pleasure in it, & finds satisfaction in it. Staying firmly there, often remaining there, and dying without having abandoned it, he reappears in the company of the devas of the dimension of the infinitude of consciousness. The life span of the devas of the dimension of the infinitude of consciousness is 40,000 eons. A run-of-the-mill person, remaining there all his life, having completed the entire life span of those devas, goes to hell, to the animal womb, or to the realm of the hungry ghosts. But a disciple of the Blessed One, remaining there all his life, having completed the entire life span of those devas, is unbound in that very level of becoming. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

“Then, monks, there is the case where a certain person who — with the complete transcending of the dimension of the infinitude of consciousness—(perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. He enjoys it, takes pleasure in it, & finds satisfaction in it. Staying firmly there, often remaining there, and dying without having abandoned it, he reappears in the company of the devas of the dimension of nothingness. The life span of the devas of the dimension of the nothingness is 60,000 eons. A run-of-the-mill person, remaining there all his life, having completed the entire life span of those devas, goes to hell, to the animal womb, or to the realm of the hungry ghosts. But a disciple of the Blessed One, remaining there all his life, having completed the entire life span of those devas, is unbound in that very level of becoming. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

“These, monks, are three persons to be found existing in the world.”

Monks, there are these three purities. Which three? Bodily purity, verbal purity, & mental purity.

“And what is bodily purity? There is the case where a certain person abstains from taking life, abstains from theft, abstains from sexual misconduct. This is called bodily purity.

“And what is verbal purity? There is the case where a certain person abstains from telling lies, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This is called verbal purity.

“And what is mental purity? There is the case where a certain person is one who is not covetous, is one whose mind is devoid of ill will, and is one with right view. This is called mental purity.

“These, monks, are the three purities.”

Monks, there are these three purities. Which three? Bodily purity, verbal purity, & mental purity.

“And what is bodily purity? There is the case where a monk abstains from taking life, abstains from theft, abstains from uncelibacy. This is called bodily purity.

“And what is verbal purity? There is the case where a monk abstains from telling lies, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This is called verbal purity.

“And what is mental purity? There is the case where, there being sensual desire present within, a monk discerns, ‘There is sensual desire present within me.’ Or, there being no sensual desire present within, he discerns, ‘There is no sensual desire present within me.’ He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned.

“There being ill will present within…

“There being sloth & drowsiness present within…

“There being restlessness & anxiety present within…

“There being uncertainty present within, a monk discerns, ‘There is uncertainty present within me.’ Or, there being no uncertainty present within, he discerns, ‘There is no uncertainty present within me.’ He discerns how there is the arising of unarisen uncertainty. And he discerns how there is the abandoning of uncertainty once it has arisen. And he discerns how there is no further appearance in the future of uncertainty that has been abandoned.[34] This is called mental purity.”

“These, monks, are the three purities.”

“Monks, there are these three forms of sagacity. Which three? Bodily sagacity, verbal sagacity, & mental sagacity.

“And what is bodily sagacity? There is the case where a monk abstains from taking life, abstains from theft, abstains from uncelibacy. This is called bodily sagacity.

“And what is verbal sagacity? There is the case where a monk abstains from telling lies, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This is called verbal sagacity.

“And what is mental sagacity? There is the case where a monk who — with the ending of effluents — enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here & now. This is called mental sagacity.

“These, monks, are the three forms of sagacity.”

On one occasion the Blessed One was staying near Kusināra in the Baliharaṇa [Oblation-taking] forest grove. There he addressed the monks, “Monks!”

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

The Blessed One said, “There is the case where a monk lives in dependence on a certain town or village. A householder or householder’s son, approaching him, invites him for the next day’s meal. If he wants to, he acquiesces. When the night has passed, early in the morning, he adjusts his under robe and — carrying his bowl & robes — goes to the residence of that householder or householder’s son. On arrival, he sits down on a seat laid out. The householder or householder’s son, with his own hand, serves & satisfies the monk with exquisite staple & non-staple food. The thought occurs to the monk, ‘How good it is that this householder or householder’s son serves & satisfies me with exquisite staple & non-staple food!’ And the thought also occurs to him, ‘O, may this householder or householder’s son in the future serve & satisfy me with this sort of exquisite staple & non-staple food!’ He consumes that almsfood attached to it, infatuated, guilty, not seeing the drawbacks (of attachment to it), and not discerning the escape from them. With regard to it, he thinks thoughts of sensuality, thoughts of ill will, thoughts of harmfulness. What is given to a monk of this sort, I tell you, is not of great fruit. Why is that? Because the monk remains heedless.

“But there is the case where a monk lives in dependence on a certain town or village. A householder or householder’s son, approaching him, invites him for the next day’s meal. If he wants to, he acquiesces. When the night has passed, early in the morning, he adjusts his under robe and — carrying his bowl & robes — goes to the residence of that householder or householder’s son. On arrival, he sits down on a seat laid out. The householder or householder’s son, with his own hand, serves & satisfies the monk with exquisite staple & non-staple food. The thought doesn’t occur to the monk, ‘How good it is that this householder or householder’s son serves & satisfies me with exquisite staple & non-staple food!’ And the thought also doesn’t occur to him, ‘O, may this householder or householder’s son in the future serve & satisfy me with this sort of exquisite staple & non-staple food!’ He consumes that almsfood unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. With regard to it, he thinks thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness. What is given to a monk of this sort, I tell you, is of great fruit. Why is that? Because the monk remains heedful.”

On one occasion the Blessed One was staying near Vesāli at Gotamaka Shrine. There he addressed the monks, “Monks!”

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

The Blessed One said, “Monks, it’s through direct knowledge that I teach the Dhamma, not without direct knowledge. It’s with a cause that I teach the Dhamma, not without a cause. It’s with marvels that I teach the Dhamma, not without marvels.[36] Because I teach the Dhamma through direct knowledge and not without direct knowledge, because I teach the Dhamma with a cause and not without a cause, because I teach the Dhamma with marvels and not without marvels, there is good reason for my instruction, good reason for my admonition. And it is enough for you to be content, enough for you to be gratified, enough for you to take joy, that the Blessed One is rightly self-awakened, the Dhamma is well-taught by the Blessed One, and the Saṅgha has practiced rightly.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. And while this explanation was being given, the ten-thousand-fold cosmos quaked.

I have heard that on one occasion the Blessed One was staying near Vārāṇasī in the Deer Park at Isipatana. Then early in the morning the Blessed One, having adjusted his lower robe and carrying his bowl & outer robe, went into Vārāṇasī for alms. As he was walking for alms near the fig-tree at the cattle yoke, he saw a certain monk whose delight was in what is empty, whose delight was in exterior things — his mindfulness muddled, his alertness lacking, his concentration lacking, his mind gone astray, his faculties uncontrolled. On seeing him, the Blessed One said to him: “Monk, monk, don’t let yourself putrefy! On one who lets himself putrefy & stink with the stench of carrion, there’s no way that flies won’t swarm & attack!”

Then the monk — admonished with this, the Blessed One’s admonishment — came to his senses.

So the Blessed One, having gone for alms in Vārāṇasī, after the meal, returning from his alms round, addressed the monks [and told them what had happened].

When this was said, a certain monk said to the Blessed One, “What, lord, is putrefaction? What is the stench of carrion? What are flies?”

“Greed, monk, is putrefaction. Ill will is the stench of carrion. Evil, unskillful thoughts are flies. On one who lets himself putrefy & stink with the stench of carrion, there’s no way that flies won’t swarm & attack.

Then Ven. Anuruddha 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, “Here, by means of the divine eye, purified & surpassing the human, I see the thousand-fold cosmos. And my persistence is aroused & unsluggish. My mindfulness is established & unmuddled.[37] My body is calm & unaroused. My mind is concentrated & gathered into singleness. And yet my mind is not released from the effluents through lack of clinging/sustenance.”

Ven. Sāriputta: “My friend, when the thought occurs to you, ‘By means of the divine eye, purified & surpassing the human, I see the thousand-fold cosmos,’ that is related to your conceit. When the thought occurs to you, ‘My persistence is aroused & unsluggish. My mindfulness is established & unmuddled. My body is calm & unaroused. My mind is concentrated & gathered into singleness,’ that is related to your restlessness. When the thought occurs to you, ‘And yet my mind is not released from the effluents through lack of clinging/sustenance,’ that is related to your anxiety. It would be well if — abandoning these three qualities, not attending to these three qualities — you directed your mind to the deathless property.”

So after that, Ven. Anuruddha — abandoning those three qualities, not attending to those three qualities — directed his mind to the deathless property. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time entered & remained in the unexcelled 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. Anuruddha became another one of the arahants.

“Monks, there are these three types of individuals to be found existing in the world. Which three? An individual like an inscription in rock, an individual like an inscription in soil, and an individual like an inscription in water.

“And how is an individual like an inscription in rock? There is the case where a certain individual is often angered and his anger stays with him a long time. Just as an inscription in rock is not quickly effaced by wind or water and lasts a long time, in the same way a certain individual is often angered, and his anger stays with him a long time. This is called an individual like an inscription in rock.

“And how is an individual like an inscription in soil? There is the case where a certain individual is often angered, but his anger doesn’t stay with him a long time. Just as an inscription in soil is quickly effaced by wind or water and doesn’t last a long time, in the same way a certain individual is often angered, but his anger doesn’t stay with him a long time. This is called an individual like an inscription in soil.

“And how is an individual like an inscription in water? There is the case where a certain individual — when spoken to roughly, spoken to harshly, spoken to in an unpleasing way — is nevertheless congenial, companionable, & courteous. Just as an inscription in water immediately disappears and doesn’t last a long time, in the same way a certain individual — when spoken to roughly, spoken to harshly, spoken to in an unpleasing way — is nevertheless congenial, companionable, & courteous. This is called an individual like an inscription in water.

“These are the three types of individuals to be found existing in the world.”

“Monks, a friend endowed with three factors is worth associating with. Which three? He/she[38] gives what is hard to give, does what is hard to do, endures what is hard to endure. A friend endowed with three factors is worth associating with.”

I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, saying, “Monks.”

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

The Blessed One said, “Whether or not there is the arising of Tathāgatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All fabrications are inconstant.’

“The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘All fabrications are inconstant.’

“Whether or not there is the arising of Tathāgatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All fabrications are stressful.’

“The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘All fabrications are stressful.’

“Whether or not there is the arising of Tathāgatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: ‘All phenomena are not-self.’[39]

“The Tathāgata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain: ‘All phenomena are not-self.’”

That is what the Blessed One said. Gratified, the monks delighted at his words.