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Translation Series, no. 29

THE COLLECTION OF
THE MIDDLE
LENGTH SAYINGS
(MAJJHIMA-NIKAYA)

VOL. I

THE FIRST FIFTY DISCOURSES

(Mulapannasa)

Translated from the Pali by

I.B. Horner, m.a.
Associate of Newnham College, Cambridge
Translator of The Book of the Discipline Vols.
,
I-V

Published by

The Pali Text Society

Lancaster
2007
 First published 1954
Reprinted 1976
Reprinted 1993
Reprinted 1995
Reprinted 2007

© Pali Text Society 1954, 2007

EAN 9780 86013 020 0

All rights reserved. No part of this publication may be reproduced or

transmitted in any form or by any means, electronic or mechanical,
including photocopying, recording or any information storage and
retrieval system, without prior permission in writing from the Pali Text
Society, c/o Gazelle, White Cross Mills, Hightown, Lancaster LAi
4XS, U.K.

Printed in Great Britain by Antony Rowe Ltd, Chippenham, Wiltshire

 CONTENTS
TAGE
Translator's Introduction ix

THE FIRST FIFTY DISCOURSES (MOLAPANNASA)

I. THE DIVISION OF THE SYNOPSIS OF

FUNDAMENTALS (MULAPARIYAYAVAGGA)
1. Discourse on the Synopsis of Fundamentals 3
(Mulapariyayasutta)
2. Discourse on All the Cankers - 8
(Sabbasavasutta)
3. Discourse on Heirs of Dhamma - 16
(Dhammadayadasutta)
4. Discourse on Fear and Dread - 21
(Bhayabheravasutta)
5. Discourse on No Blemishes - 31
(Ananganasutta)
10.
6. Discourse onWhat one may Wish - 41
(Akankheyyasutta)
7. Discourse on the Simile of the Cloth - 45
(Vatthupamasutta)
8. Discourse on Expunging - 51
(Sallekhasutta)

9. Discourse on Perfect View 57

(Sammaditthisutta)
Discourse on the Applications of Mindfulness - 70
(Satipatthanasutta)

II. THE DIVISION OF THE LION'S ROAR

(SlHANADAVAGGA)
11. Lesser Discourse on the Lion’s Roar - 85
(Culasihanadasutta)
12. Greater Discourse on the Lion's Roar - 91
(Mahasihanadasutta)
VI Contents

PAGE
13. Greater Discourse on the Stems of Anguish - - 110
(Mahadukkhakkhandhasutta)
14. Lesser Discourse on the Stems of Anguish - 119
(Culadukkhakkhandhasutta)
15. Discourse on Measuring in Accordance with - - 124
(Anumanasutta)

16. Discourse on Mental Barrenness * * 132

(Cetokhilasutta)

17. Discourse on the Forest Grove - 136

(Vanapatthasutta)
18. Discourse of the Honey-ball - - 141
(Madhupindikasutta
19. Discourse on the Twofold Thought - 148
(Dvedhavitakkasutta)
20. Discourse on the Forms of Thought - 152
(Vitakkasanthanasutta)

III. THE THIRD DIVISION

(TATIYAVAGGA)
21. Discourse on the Parable of the Saw - - 159
(Kakaeupamasutta)
22. Discourse on the Parable of the Water-snake - -167
(Alagaddupamasutta)
23. Discourse on the Anthill - 183
(Vammikasutta)
24. Discourse on the Relays of Chariots - 187
(Rathavinitasutta)

25. Discourse on Crops - 194

(Nivapasutta)
26. Discourse on the Ariyan Quest - 203
(Ariyapariyesanasutta)

27. Lesser Discourse on the Simile of the Elephant’s Footprint 220

(Cujahatthipadopamasutta)
28. Greater Discourse on the Simile of the Elephant’s Footprint 230
( M ahahatthipadopamasntta)
 Contents vii

PAGE
29. Greater Discourseon the Simile of the Pith - - 238
(Mahasaropamasutta)
30. Lesser Discourse on the Simile of the Pith - 245
(Culasaropamasutta)

IV. THE GREATER DIVISION OF THE PAIRS

(MAHAYAMAKAVAGGA)
31. Lesser Discourse in
(Cu}agosingasutta)
Gosinga ------ 257

32. Greater Discourse in Gosinga - - 263

(Mahagosingasutta)
33. Greater Discourse on the Cowherd - - 271
(Mahagopalakasutta)
34. Lesser Discourse on the Cowherd • 277
(Culagopalakasutta)

35. Lesser Discourse to Saccaka - - 280

(Culasaccakasutta)

36. Greater Discourse toSaccaka - - - 291

(Mahasaccakasutta)
37. Lesser Discourse on the Destruction of Craving - 308
(Culatanhasankhayasutta)
- 31
38. Greater Discourse on the Destruction of Craving -

(Mahatanhasankhayasutta)
39. Greater Discourse at Assapura - 325
(Mahaassapurasutta)
40. Lesser Discourse at Assapura - - 334
(Culaassapurasutta)

V. THE LESSER DIVISION OF THE PAIRS

(OtJLAYAMAKAVAGGA)
41. Discourse to the People of Sala - - - 343
(Saleyyakasutta)
42. Discourse to the People of Veranja - 349
(Veranjakasutta)
43. Greater Discourse of the Miscellany - 350
(Mahavedallasutta)
viii Contents
PAGE
44. Lesser Discourse of the Miscellany - - 360
(Cujavedallasutta)

45. Lesser Discourseon the (Ways of) undertaking Dhamma 368

(CuladhammasamManasutta)
46. Greater Discourseon the (Ways of) undertaking Dhamma 372
(Mahadhammasamadanasutta)
47. Discourse on Inquiring - * 379
(Vlmamsakasutta)
48. Discourse at Kosambi - - 383
(Kosambiyasutta)
49. Discourse on a Challenge to a Brahma - - 388
(Brahmanimantanikasutta)
50. Discourse on a Rebuke to Mara - 395
(Maratajjaniyasutta)

INDEXES
I. Topics ----- 404
412
II. Similes

III. Names ---- - 413

IV. Some Pali Words in the Notes 416

 1

TRANSLATOR’S INTRODUCTION
The Majjhima-Nikaya Is the second “ book ” or Collection of
Discourses in the Suttapitaka. It of 152 Discourses
consists
(sutta) and is divided into three Sections (panndsa) of fifty Dis-
courses each, the last Section, however, containing fifty-two.
These Sections are further sub-divided into Divisions ( vagga ) of ten
Discourses each, the penultimate Division containing the two extra
Discourses. There are fifteen Divisions, five in each Section.
This present volume of translation covers the first Section and
thus comprises the First Fifty Discourses. I hope to follow it with
two more volumes for the Middle Fifty and the Last, or Further,
Fifty (-two). My translation is based on the edition of the Majjhima
published in three volumes for the Pali Text Society by V. Trenckner,
vol. i, 1888, and Lord Chalmers, vols. ii and iii, 1898, 1899 (all
reprinted in 1949, 1951).
Two complete translations have already appeared, the one by
E. K. Neumann: Die Reden Gotamo BnMho’s aus der mititeren
Sammlung Majjhima-nikayo, three vols., Leipzig, 1896-1902; and
the other by Lord Chalmers Further Dialogues of the Buddha two
:
,

vols., Books of the Buddhists Series, vols. v, vi,

in the Sacred
1926, 1927. Both of these works are now unfortunately out of
print. Translations of individual Discourses have also been made
and still appear from time to time both in the East and the West.
5

They are too numerous to catalogue; but Professor Rhys Davids

translations of Suttas Nos. 2, 6 and 16, together with his masterly
Introductions (Sacred Books of the East, vol. xi), should not be
overlooked.
With this considerable amount of material available, I have found
it best on the whole to take an independent course, while duly
consulting my predecessors. I do not claim that my translation
makes any advance, simply that it differs in some respects. It
must be left to anyone interested to compare the various transla-

1
Perhaps the Bhaddekaratta (No. 131) should be counted as one Discourse,
and the A nan da-, Mahakaccana- and the Lomasakangiya-bhaddekaratta
Suttas as together accounting for one Discourse instead of three.
X Translator's Introduction

tions, for my footnotes would have become overburdened had I done

so. As it is, they are chiefly concerned with noting parallel passages
(a labour some day to be rendered superfluous by the publication
of the Pali Tipitakam Concordance ,
at present in the course of
appearing), and, with the help of the Majjhima Commentary, the
Papancasudani, trying to elucidate perplexing or specially interesting
and unusual points in the text itself.
Another difficulty, and one that I have not overcome with
consistency, concerns the abbreviation of long and repetitious
passages. Repetitions produce a rhythm in the hearer (as he was
originally), and, as he sat listening after the heat of the day had
passed, were calculated to drive home point after point. But the
reader especially perhaps the
,
Western one, apt to find repetitions
is

so tedious and delaying that he may skip what he should have

read. Mostly, however, considerations of space and of the size
this volume would have attained had everything been put in full,
led me to make In addition, I naturally
the abbreviations I have.
did not expand the abbreviations I found in the P.T.S. printed
edition of the Majjhima .

This brings us to the question of why this Collection is called

Majjhima , —
Middle a name commonly assumed to derive from
the length of the Discourses it contains. The commentators appear
to suggest e.g ., at VA 26-27, DA. 23) that “ length, pamdna
(< .
' ,

refers to the length as well as to the number of the Discourses

assigned to each of the five Nikayas. For they speak of the
“ Suttas of long length,” dighappamdnanam suttdnam as numbering
,

thirty-four, the “ middle length Suttas,” rnajjhirnappamdndni

suttdni, as numbering 152, while there are 7,762 Suttas in the
Samyutta and 9,557 in the Anguttara. Thus the Suttas of “ middle
length,” while being shorter than those of “ long length,” although
more numerous, are longer than the Suttas in the two remaining
chief Nikayas, but not so numerous. Therefore on both counts,
their position is a “ middle ” one. A certain amount of research,
however, might be needed to establish whether or not one or two
of the very brief Majjhima Discourses, such as the Vammika or the
Culagopalaka, were in fact shorter than some of the longer Suttas
in S. or A. On the other hand, it seems doubtful whether, even if
some of the longer ones were printed in full, they would turn out
to be longer than any of the Digha Suttantas if these weie printed
in full.
An interesting feature of the Majjhima and one that
, is peculiar
 Translator's Introduction xi

to it, is its possession of two Vaggas or Divisions called Yamaka,

pair, twin, double, couple (Yaggas IV and V). These are dis-
tinguished one from the other by prefixing Maha- (Great or Greater)
in the first case and Cula- (Small or Lesser) in the second to the
otherwise identical title of Yamaka vagga.
In the Dhammapada
there is a Yamaka vagga where the verses are arranged by pairs;
and Yamakavagga is also the title of one Chapter in the Sarhyutta
(S. iv. 6-15) and of the two in the Anguttara (A. iv. 314-335, v.
113-131)*
The Majjhima yamaka but not the name,
carries the idea of ,

further than its Mahayamakavagga and Culayamaka vagga. As

these form a pair, so, out of the total of 152 Discourses, there are
seventeen pairs. In each of these one Discourse is called Maha-
and the other Cula- to distinguish an otherwise identical title shared
in common.
Except for a concentration of five such pairs in the Mahayama-
kavagga, the remaining pairs occur here and there throughout the
M. This Vagga is well named since it is the only one of the fifteen
Divisions to contain nothing but pairs of Discourses. The Culaya-
makavagga had, one may suppose, to stand in some close relation
to the Mahayamakavagga and, with its two pairs, follows it. But
these two pairs are not placed at the beginning of the Vagga as
though they are continuing from the Mahayamakavagga, but are
its Discourses Nos. 3-6.
Immediately before the Mahayamakavagga comes the Tatiya
(Third) Vagga, unique among the M. Vaggas in apparently having
no specific name. It contains two pairs, and as they are its last
four Discourses, they lead straight on to the five sets of pairs in the
Mahayamakavagga. It might, therefore, have been appropriately
named the Culayamaka vagga, had there not been another con-
sideration, a cross-division as it were. For the two pairs that
conclude this Vagga, as well as its first two Discourses, are further
distinguished by the word upama in their titles. As this is so, and
as there are onlytwo other Mjw^-Discourses in the M. (Nos. 7, 66),
it seems strange that this Division was not called by a name that

was to hand: Opammavagga. 1 This name has been suggested by

Lord Chalmers, perhaps following Neumann. 2 But at least this

1
Of. Opamma Samyutta ($. ii. 262 ff.), so called because
. it is rich in
parables and similes.
* See Tables of Contents in their translations.
xii Translator's Introduction

assemblage of six wpama-Discourses in the Third Division provides

a good and acceptable reason for not calling it Cujayamaka vagga
It is difficult to know why Suttas 7 and 66 were not included in
thisThird Division.
There is no such problem with the title of the second Division,
with its two pairs placed at the beginning of the Division for, in
naming it the Sfhanada-vagga, the not uncommon practice was
being followed of naming a Vagga after its first Sutta, chapter or
section as the case might be—a plan also adopted in Vaggas I, XI,
XII and XIII of the M. The name may also have been determined
by the recognition that in the M. the technical term slhanada the ,

lion's roar, is found and Maha-

(or so I believe) only in the Cula-
sihanada Suttas. Therefore, once the idea of grouping Suttas by
pairs had arisen, such a focusing of attention on a rare but important
word, and all that it implied, would provide not only a suitable
title for a pair, but also one from which a Division might well take

its name. When we call to mind Rhys Davids’ intimation that all
Slhanada Suttas are Discourses on asceticism 1 together with
Chalmers’ emphasis on this subject, 2 we can see that the Buddhist
teaching would not wish to ignore a subject that was uppermost
in some of the contemporary and rival teachings, but would have
wanted to put forward its own interpretation of false and true
asceticism. Moreover in neither of the M, Slhanada Suttas could
either the persons addressed or the places where the utterances
were pronounced provide a sufficiently distinctive title: monks,
Savatthi, Sariputta and Vesaii all appear too frequently.
Afew points concerning the pairs of Discourses may now be
briefly noticed,a full discussion being impossible here.
(1) The method of beginning a pair with its Maha- or Cula-
member is reversible. In fact the Cula- member precedes its Maha-
nine times, the Maha- thus preceding its Cula- member eight times.
(2) With the exception of the Maha- and Cula-punnama Suttas
(Nos. 109, 110) which are named after a time , ail the other sixteen
pairs are called either after the main topic treated; or after a proper
name, that of a person or a place; or after some simile or parable
that they contain.
(3) There are no pairs in Vaggas I, VI, IX, or XII, and only X
one member of a pair in Vagga XV.
(4) Pairs occur with greater frequency in the Vaggas placed

1
Dial. i. 208. Fur. Dial. i. Introduction.
 Translator's Introduction xiii

earlier in the M, They culminate

in the Mahayamaka vagga and,
dwindling again through
Culayamakavagga, appear more
the
sporadically afterwards while displaying, to all seeming, a few
interesting diversities not found among the pairs placed more at
the beginning,
(5) Where a Discourse has no pair of the type under discussion,
it is invariably the Cula-member that is lacking. Thus, in the
sequence of the three Vacchagotta Suttas, one is called Maha-
(No. 73), but neither of the other two (Nos. 71, 72) is called Cula-
Vacchagottasutta. There is a Mahaeattarisaka Sutta (No. 117)
and a Mahasalayatanika (No. 149), but in neither case is there a
corresponding Cula-member, although there is a Salayatanavi-
bhanga-sutta (No. 137).
(6) members of a pair are divided by one or more
Occasionally the
intervening Discourses. The Maha- and Cula-Sakuludayin Suttas
(Nos. 77, 79) in Vagga VIII have one other Discourse between
them; but of the three Rahulovada Suttas, although the Maha-
(No. 62 in Vagga VII) follows immediately after the Ambalatthika-
Rahulovada, the Cula-Rahulovada is placed as far on as Discourse
No, 147 in Vagga XV (referred to under (3) above). Vaggas VII
and XV, therefore, each contain one member of the same pair.
One of the chief points of interest in connection with the pairs M .

of Suttas is whether these prefixes of Maha- and Cula- are intended

to qualify the title of the Discourses, or the Discourses themselves,
oi have they a double reference?For example, when both members
of a pair are dealing with thesame topic, does the Maha- give the
main gist, or approach the topic from some more significant angle,
and does it therefore become of greater length than the Cula-? Or
is the length independent of these other features? There is prob-
ably little example that the Maha-slhanada Sutta may
doubt for
be regarded as the “ Discourse on the Lion’s Roar that is Great/’
“ great ” because uttered by the Tathagata and setting forth his
ten Powers and four Confidences, and much else besides of his
comprehensions and autobiographical reminiscences. The Cula-
sihanada, on the other hand, does no more than urge monks to
roar a Lion's Roar and then quits the topic. In this sense it is
therefore the Lion's Roar that is lesser than the Tathagata's Roar.
Again, the Maha- is longer than the Cula-sihanada, so on this count,
too, it be legitimately regarded as the “ Greater."
may
Of those Discourses that are paired because their titles share the
name of some simile, we may take the Gopalaka Suttas (although
xiv Translator's Introduction

not strictly speaking wpama-Suttas) in exemplification of the

problem. Here the Cuja- makes use of only one simile deriving
from the “ cowherd,” while the Maha- puts forward eleven. It is
also shorter than the Maha-. Both of these reasons may have
been operative in determining which Discourse was to be perpet-
uated as the Greater and which as the Lesser.
When we come to those Discourses whose titles are united by the
same proper name, it is never the person or the place denoted by
the proper name that is great or small. No Maha-saccaka or Cu]a-
saccaka, for example, is —
known to have existed only Saccaka;
there was no place known either as Maha-Assapura or as Cuja-
Assapura —merely Assapura. 1 In such Discourses, therefore, the
name is to be ignored as that to which Maha- or Cula- refers. We
are, however, still left with the same problems as are to be looked
for in the pairs of Discourses deriving their titles from topics or
similes.
In order to arrive at some solution, I think that each pair would
have to be examined separately in the first place, but always in
conjunction with other comparable Suttas, wherever these may be
found in the M. or in other parts of the Pali Canon. Only then, if
ever, could any general conclusion be established. I will now take
one Sutta, whose case has already been discussed by the Rhys
Davids and Lord Chalmers, and which serves well to indicate the
possible lines such a wider investigation might follow.
As the Digha contains three Slhanada Suttantas (Nos. 8, 25, 26)
while the M
has two; and as it has a Subha Suttanta (No. 10),
.

which is also the title of M. Sutta 99 so it has a Mahasatipatthana-

suttanta (No. 22), the M. likewise containing a Satipatthana Sutta
(No. 10). Yet while the Slhanada Suttas have a varying degree of
identity, and sometines none at all, and while the Subha Suttas
are quite different in both Nikayas, the Digha' Mahasatipa^thana
Suttanta contains not only word for word the material of M.
Sutta 10, but also that of M. Sutta 141. Lord Chalmers is of the
opinion that it “ accordingly is distinguished from ours here (i.e.,

M .Sutta 10) “ as the Long or MaAa-sati-patthana suttanta” 2

4
’

And the translators of Digha, vol. ii, have a note to the same
3
effect. Should the conclusion, therefore, be drawn that the

1
In the case of the Maha-kaecana-bhaddekaratta Sutta, Maha- is of course
part of this Kaccana’s name, serving to distinguish him from other Kaccanas.
3
8 Fur Dial
. . i. 41. Dial . ii. 337.
 ;

Translator’s Introduction xv
Satipatthana Sutta of M.
is really a Cula-satipatthana Sutta ?

I do not think that can be assumed with any degree of certainty

this
without some prior examination of the reasons why the Maha-
Suttantas of the Dtgha are so named. Meanwhile we do know
that, within the M. itself, even if the pairs are dealing with the
same topic (which is not necessarily the case if they are named
after a place) each member handles So that, it
it differently.
seems a little difficult to believe that the M
Satipatthana Sutta.

has a pair that not only occurs in a different Nikaya but a pair
with which, as far as it goes, it is identical. For the D. Suttanta
only gains its greater length by adding paragraphs on the Four
Truths, which in the M., form a separate Sutta (No. 141). Apart
from this, the space devoted to the chief topic, namely the sati-
patthana, and the manner of presentation are exactly the same in
D. 22 and M. 10, and inevitably the same since there is only one
way, fixed and systematic, to study and practise the applications
of mindfulness.
Yet, owing to the greater completeness of the D. Suttanta its

translators argue that, because it is prefixed by the term mahd-,

“ that would show that when the title was first used the if. recension
was already known. It would not follow that the Digha is younger
than the Majjhima they may have been edited at the same time
55
from older material. It might also show that it was deliberately
decided to have a Satipatthana Sutta in both Nikayas owing to the
importance of the subject. But again, if we judge by the inner
arrangement and the naming of the M
Suttas, a Maha- can exist
.

without a Cula-. Therefore, if the naming of the D. Suttantas follows

this same plan, and it contains no discourses called Cula-, its Maha-
satipatthana Suttanta need not necessarily have a corresponding
Cula- either within its own framework or in any other Nikaya.

The Buddha sometimes shown as spontaneously naming the

is

Discourse he about to deliver. This leaves open the question

is

of whether he had already given a Discourse in the same terms, with

or without naming it, and which is to be repeated now; or whether
the name and the Discourse were both being given for the first
time. Thus, in M. Sutta No. 1, he is recorded as saying: “ I will give
you the (or, a) sabbadhamrmmulapariyaya” of which compound the
title as it has come down to us is but an abbreviation. And at the
be ginnin g of Sutta No. 2 he is recorded to say: “ I will give you the
(or, a) sabbdsawsammmpariyaya” a compound that has apparently
xvi Translator's Introduction

been contracted into the title of Sabbasavasutta. In Sutta 17

he is shown as saying: “ I will give you the (or, a) vanapaMhapari-
”
ydya As in Sutta No. 2, the word pariydya has been omitted
from the title as handed down both in the M. itself and in Buddha-
ghosa’s Commentary, although variant readings of the latter
recognise it. Where, in the Discourses placed later in the Collection,
Gotama is recorded to give a name to the Discourse he is about to
utter, the word vibhanga may take the place of pariydya as in ,

Suttas Nos. 1S7, 138, 139,

Sometimes alternative names for the Suttas, attributed to
Gotama, are to be found in the Suttas themselves. Thus Naga-
samala is to remember the Maha-slhanada (No. 12) as the Loma-
hamsanapariyaya, a title also used for this Discourse at Miln. 398.
At the end of Sutta No. 115 five alternative titles are given for it,
as happens in Digha Suttanta No. 1. On the other hand Ananda
is told he may remember the Discourse just given as the Madhu-
pindika (No. 18) which is the name by which the M. knows this
Discourse, and which one may therefore presume had probably
not been heard by Ananda before.
In addition, Buddhaghosa supplies some of the Discourses with
alternative or variant titles. These are too numerous to assemble
here, and I can only draw attention to the interesting case of the
Dighanakha Sutta (No. 74). In the Papanmsudam he gives no
hint of another title. But in his Commentary on the Digha {DA.
418) he refers to it as the Vedanapariggahasuttanta, as do both the
commentator of the Dhammapada (DhA. i. 96) and Dhammapala
in his Commentary on the Theragdthd for Sariputta’s verses (begin-
ning with Thag verse 981). Alternative titles known to Buddha-
,

ghosa for the Anumana Sutta (No. 15) and the Ariyapariyesana
(No. 26) are noticed in the appropriate footnotes below.
In the Tipitaka are a number of constantly recurring leading
terms each having such a wide range and richness in connotation
that an adequate, sufficiently expressive or true translation becomes
impossible. It is not unlikely that the early contemporary auditors
44 ”
appreciated the background, associations and the religious
application and use of these words and were able to fill in more or
less correctly and fully the significance they held in the Teaching
that was in the course of being promulgated. In trying to re-
capture and reconstruct the meaning such terms had then, it is

essential not to distort them as may be done by using a word from

another and different tradition. For this may merely succeed in
 Translator’s Introduction xvii

stressing one aspect only, or it may conjure up a false or inappro-

priate set of values. meaning and full significance of these
If the
Eastern terms cannot be expressed justly and truly by one or more
English word or even by a circumlocution, rather than to mislead,
fall short or call up wrong conceptions it seems better to leave them

to speak for themselves. Words that for these reasons I think it

justifiable not to translate include Tathagata, Bodhisatta, Nibbana,
Dhamma and Brahma.
But lest a translation should become overloaded with words left
in the original Pali, renderings have to be attempted of other
technical terms, such as dukkka dsava and sankhdra , even although
,

the adequacy of the renderings remains a matter for debate. It

isnow necessary to make a few remarks about the Pali words I have
mentioned in these two groups.
Tathagata Five reasons why a Tathagata is so called are given
.

at D. iii. 135 (cf, A. ii. 24; It p. 121) and the Commentaries provide
another eight reasons (e.g., MA
i. 45/., DA. 59.
ff. UdA 128 ff., y
.

ItA. 115 j/,, KhpA 196). Each is somewhat complex, so it would

i. .

appear that the word Tathagata had no simple, narrow or rigid

meaning but was, on the contrary, one with a wide sweep. In
sense probably “ Accomplished One ” or “ Perfect One ” comes
nearest although having no etymological justification and being,
moreover, equally applicable to any arahant, the perfect one who
has done all there was to be done. Various contexts insist on the
tracklessness of a Tathagata (e.g., i. 139; Dhp M
179, 180); on his
. ,

having cut off and rooted out the five khandhas so that it is im-
possible he should be known or “ reckoned ” by these; and on being,
even when actually present, incomprehensible (or, not to be got
at, anupalabbhamdna ). Although, therefore, he cannot be defined
or described as the man so-and-so, he can for this very reason be
called uttamapurisa paranmpurisa paramapattipatta Highest Person, ,

Supernal Person, Attainer of the Supernal (S. iii. 118). This

“
renders it as inept to speak of him as “ is ” or “ is not ” or both
is and is not
” or “ neither is nor is not ” after dying as to speak
”
of him as “ arising,” “ not arising,” “ both arising and not arising
or “ neither arising nor not arising ” (M. i. 488). The Tathagata
has cut off the conduit for Becoming (or, the “ cold ” tying to
Becoming, bhavanetti). He is deep, unfathomable as is the great
ocean ( M
i. 487), the body of Dhamma, the body of Brahma,
.

Dhamma-become and Brahma-become ( . iii. 84). But yet, so

long as his body remains dems and men shall see him; at the break-
 xviii Translator's Introduction

ing up of his body at the end of his life-time devas and men shall
see him not (D. i. 46).
Bodhisatta In general terms this means the Being both set on
.

and actively determined to win bodhi. Awakening, Enlightenment

or Illumination for himself. The Bodhisatta in the Pali canon is
always, unless otherwise stated as at e.g. D. ii. 30 and S. ii. 5, the
y

Being who became the Fully Self-enlightened or awakened One

"
of our epoch, Gotama the Buddha and who, in his last “ birth
in this or any world, finally accomplished the vow he took eons
ago under Dipankara, the first Buddha of all, of himself becoming
Buddha. When, as recorded in the Nikayas, he wished to exemplify
some point by recourse to “ autobiography/’ he sometimes spoke of
himself as bodhisatta (see Index, s.v.) without necessarily, however,
referring to a previous “ birth ” as is the burden of his “ identifica-
tion ” at the end of each Jataka story, but rather meaning some
time in this “ birth ” before the Night of Awakening when, on
becoming Buddha, his career as the Bodhisatta came to an end.
Nibbdna It is commonly said that nibbana cannot be described,
.

any more than can the other great negative word amata the Death- ,

less or Undying, which is more or less equivalent. That these

words are negative points to the illimitability of their connotations
as surely as the Upanishadic neti neti It y
is not this, it is not this,
points to the indefinability of Brahman. It is therefore probably
true that the state of mind called nibbana and the vision of nibbana
baffle all description. Yet a good deal may be said, externally as
it were, as can be seen from the following few examples. In the
first place there is Sariputta’s dictum that nibbana is the destruction
of attachment, aversion and confusion (S. iv. 251), and which,
besides having the merit of brevity, also indicates that nibbana
is a state of mind devoid of these three roots of uns kill, akusala .

As a state of mind, as “ the real, the excellent ” (A. v. 322), as there

“ where there is no-thing, where naught is grasped the utter —
destruction of ageing and dying ” (Sn. 1093, 1094), and where
ageing and dying refer as much, if not more, to the rise and fall of
sensations and desires as to physical decrepitude and death, nibbana
can be attained here and now (e.g ., S. iii. 164). In this sense it is
also the “ stopping of becoming,” bhavanirodho nibbdnam (S. ii. 117;
A v. 9) because there has been a getting rid of that craving (S. i. 39,
.

Sn. 1109) that sews one to becoming after becoming (A. iii. 400^.).
Nibbana is (titthat' eva nibbdnarh 9 M. iii, 6; atthi nibbdnam Miln.
,

271);and it is lokuttara , of another, a further world, not of this

 Translator's Introduction xix

ordinary realm of sense, but beyond it. It is a world where,

because of a new attitude to the senses brought about by disciplining
them, the fuel for the lamp of sensory and samsaric becoming is

exhausted. When this lamp goes out, one may penetrate, in

meditation, the layers of ordinary sense-imposed consciousness and,
seeing them as they really are, yathabhutam enter into and have ,

mastery in the transcendent and abounding plenitude of the extra-

sensory Wisdom beyond, panndpdripuri vepuUatd (D. iii. 57). As
asankhata nibbana is uncaused and uncausing. It is, and it is
,

“unborn, unageing, undecaying, undying, unsorrowing and stainless

— the uttermost security from the bonds ” (M. i. 163), the ultimate
“ escape 55 from all that has been bom, has become, been made or
compounded (Ud. 80).
Dhamma Dhamma, from the root dhr meaning to hold, support,
.
,

has been treated at some length in the FED and by W. Geiger in

Pali Dhamma Munich, 1920, and I have also written on Early
Buddhist Dhamma in Artibus Asiae XI. 1 /2, 1948. ,

Primarily, Dhamma means the natural state or condition of

beings and things,what supports them, the law of their being, what
it is right for them to be, the very stuff of their being, emm-dhammo.
If they are what it is right for them to be, if they are right without
being righteous, stlavd no ca silamayo (M, then they are true
ii. 27),
to themselves. Dhamma also means truth (S. i. 169), with the
So
derived meaning of “ religious ” truth, hence the Buddhist doctrine,
Dhamma or saddhamma the Teaching itself, our Teaching or the
,

true Teaching. and things are true to themselves they

If beings
will know how to act in body, speech and thought. If not, Dhamma
will still have to be pointed out to them, their duty taught, as in the
Bhagavadgitd Krsna pointed out to Arjuna what was his dharma ,

and as in the Suttapitaka Gotama tells his disciples the Dhamma

that they should strive to follow and practise. There are, moreover,
general terms in which he keeps the pursuit of Dhamma before
them: “Fare along having atta for island and refuge, having
Dhamma for island an exhortation that has special
and refuge
reference to the four applications of mindfulness (for which see
Sutta 10 below) which, if properly developed, are powers for passing
from ignorance to knowledge. The exhortation, moreover, per-
fectly agrees with Gotama’s saying at the end of his life “ After :

I am gone, the Dhamma taught and the Discipline laid down by me

will be your Teacher.” In some sense the Buddha and the Dhamma
are one. He is Dhamma-bhuta Dhamma-become (M. i. Ill) so
,
XX Translator's Introduction

that “Who sees me sees Dhamma ” (S. iii. 121); and while the
Buddha is constantly referred to as the charioteer, Dhamma, too,
is the charioteer (S. i. 33).
Again Dhamma is identified with Conditioned Genesis or De-
pendent Origination, paticca-samuppdda, among the most important
doctrines enunciated by the Buddha. For, “ Who sees Conditioned
Genesis sees Dhamma, who sees Dhamma sees Conditioned Genesis ”
(M. i. 190-191).
Dhamma is, moreover, not infrequently paralleled by sama, even,
as in the phrases dhammacariya samacariya and dhammacdrin
samacdrin, which in the M. occur, for example, in Suttas Nos. 41, 42.
The ultimate fruits of this Dha mma- and even-faring are freedom
of mind and freedom through intuitive wisdom, arrived at when the
”
cankers have been destroyed and the arahant is a “ mover-at-will
in the high planes of meditation, free to engage upon them where,
when and for as long as he wills. “ Even ” is an epithet of the Way
and of those who tread it: “ Even is the ariyans’ Way; ariyans are
even amid things uneven ” (S. i. 48), for they have arrived at
upekkhd, such steady even-mindedness and mental balance that
they are unaffected by sensory impingement and craving for it.
As we find dhammacariya and samacariya so we find, and much ,

more frequently, brahmacariya Similarly, either dhamma or

.

brahma can be prefixed, as it seems indiscriminately, to various

other terms such as ydna kdya bhuta and cakka. So we must now
, ,

turn to this term Brahma, far from negligible in the Pah

canon.
Brahma The Commentaries always gloss this by settha best,
.
,

but this only puts the meaning the term had for Buddhism a step
further back, for they never say what they think of as “ Best.”
Perhaps, however, the vagueness was deliberate. One who has
developed the four Brahmavihdra meditative abidings in Brahma,
,

is said as related in a story of the past (

M . ii. 76) to attain the
Brahma-world. But dying and may refer to Biahma’s
this is after
world. While still alive here, he may be called brahmapatta,

attained to Brahma, also one of the many epithets by which Upali,

the Jain “ convert,” praised the Buddha (M. i. 368). The Buddha,
not caught or stuck fast at any extreme (cf. Sn. 1042), either ethical
or doctrinal, pointed out the MiddleWay, the pursuit of which
leads Brahma-attainment (S. i. 169). Success results from
to
concentration of mind and harmlessness to all that lives and
breathes:
 Translator's Introduction xxi

A mind well concentrated,

Stainless, undefiled,
Without harshness for all that has come to be
This is the Way for Brahma-attainment.
This, therefore, depends upon perfect fulfilment of the ethical
precepts and of mental cultivation. The aspect of harmlessness,
necessary for attaining and thereby becoming and so being Brahma,
is again evident in a context occurring not infrequently, and taken
to be the criterion of Buddhist morality: “ He who neither torments
himself or another, who is here and now allayed, gone out, become
cool, an experiencer of bliss, lives with a self become Brahma ” (as
at M , i. 342). Brahma is thus perhaps not a goal to be reached
after physical death, but a goal to be won here and now by the
death of the greed and craving from which all cruelty springs. The
death of unskilled psychological states induces a new condition of
mind, one that is supreme, highest and best, and a new generation
of spiritual powers. The Sn. (verse 508) is therefore much to the
point when it asks: “ By which self does one go to the Brahma-
world?” An answer may be found at Sn. 139: “ having cast out
sensual desire and attachment, he came to the Brahma -world.”
I therefore take it that the Brahmabka in the formula of the
iddhis ,
the psychic powers of the spirit, as on pp. 43, 92 below, has
reference to a world of mentality supernormal
and mental activity,
though this may be, but none the less attainable while one is “ in
the body,” kdyena. And this I think is the point: for if there is
no entity that survives from one “ birth ” to another, if then it is
“ the being that is bound to samsdra while his kamma passes on”
(S. i. 38), the being must make the utmost efforts now to win what
is not yet won. It follows that all speculations on what one was
in the past, will be in the future or doubts about the present are
worthless (
M
So, “ be free of the past, be free of things
. i. 8, 265).
hereafter, be free ofmiddle things ” (Dhp. 348). The real things
to put in the place of vain speculation are the jhanas the medita- ,

tions, which are of the purest mentality, abhcetasika (M. i, 33,

354, etc.). They lead on to the “ three knowledges ” (e.g., below,
pp. 27 ff. } 229, 302, 332) all of which, on p, 227 ff.> are called, rather
strangely since he was mostly thought of as “ trackless,” the
Tathagata’s footprints; and they lead on to “ the abidings that are
peaceful” (below, p. 53); and they lead on to the stopping of
perception and feeling (below, pp. 202, 218, 252, 261), the ultimate
meditative state, higher than any known to either of Gotama’s
 XXII Translator's Introduction

former teachers, Alara the Kalama or Uddaka Ramaputta (see below,

Sta. 26), The unshakable freedom of mind that results is called
the goal, the pith and the culmination of the Brahma-faring (M, i.
197, 201), that faring in or towards the Highest and Sublime which,
I have suggested, was not transcendent for Buddhism, but within,
and realisable in the highest reaches of a mind capable of sustained
and uninterrupted meditation. When the Brahma-faring has been
brought to a close (msitarh brahmacariyam ), when done is all that
there was to be done, the Brahma-farer, who is the Dhamma-farer and
the even-farer, has become Brahman, brahmabhuta , is of the stuff of
his own being, evam-dhammo and,
fares evenly amid things uneven.

We come now to a short discussion of three technical terms for

which I, in common with other English translators, have attempted
a rendering,
Dukkha I have translated this on the whole as “ anguish,” and
.

have always done so in the various formulae such as the Four

Truths and in one of the occurrences of the word in the formula
of the fourth jhdna but not in its other occurrence there. The
,

reason for this is that “ there is no word in English covering the

same ground as Dukkha does in Pali. Our modern words are too
specialised, too limited and usually too strong ” (P.E.D. s.v, dukkha ).
“ Anguish,” I am aware, may be considered too strong. But where

it has been used the stress appears to be wanted more on the mental

than on the physical dis-ease; where physical dis-ease is more

clearly intended, I have used other words. Short of keeping
dukkha itself, untranslated, the only alternative seemed to use
these various renderings.
The word dukkha appears to be derived from duh or dus+kha, the
bad or evil hollow or cavern, zero, empty of that which should
rightly fill, and which may perhaps be taken as nibbana. For
once nibbana has been gained dukkha has been stopped, or to put
it the other way, with the eradication of dukkha nibbana supervenes.

This is tantamount to the Third Truth. The five khandhas are

groups of grasping; if uncontrolled by the ariyan disciple, they are
the source of desire, sensual pleasure and so on, and hence, partly
owing to their impermanence, of the uprising of dukkha But the .

desire and attachment to which they give rise may be controlled

and ejected (see below, p. 237), not by the atrophy of sense-
perceptions, but by the refusal to be either entranced or repelled
by them (e.g> below, p. 323 /.). The attitude to them must there-
9
 Translator *s Introduction xxiii

fore be new. It is that required in the fourth jhdna, which itself

is a means for getting rid of the ignorance (p. 367 below), which,
as the first and fundamental condition in the whole series of paticca-
samuppdda leads on to the arising of this whole mass of dukkha.
,

In the absence of success in the “ watch over the senses ” and in

rectitude "of stla, in the absence of proper mind-control and cultiva-
tion,

“ Man’s heart is anguished with the fever of unrest,

With the poison of self-seeking,
With a thirst that knows no end.” 1
Asava. As Rhys Davids remarks (S.B.E. xi, p. 294) the term
dsava is
"
simple ” —but has always been a problem to
yet it

translators. I have used Lord Chalmers’ “ canker,” as I have come

on no other translation that seems preferable. The root sru suggests
a flowing, discharge, leak, trickling, oozing, while the prefix a-,
especially with verbs of motion, means “ towards.” Therefore the
“ influx ” used in the Anthology compiled by the late Dr. A. K,
Coomaraswamy and myself, 2 although lacking useful connotation
for the general reader, has some etymological advantage. Canker,
on the other hand, is well known as “ anything that frets, corrodes,
corrupts or consumes slowly and secretly ” (O.E.D.). If we there-
fore take the prefix d- in its sense of “ around ” or “ from all sides,”
”
which it has when prefixed to a verb or noun, the term “ canker
is quite apt. MA, i. 61 indeed seems to regard the dsavas both as
what flow and what flow out.
in “ They flow, savanti, they pro-
ceed, pavattanti, from the eye, . . . from the mind. Or, they
’
flow (towards), they enter, pavasanti the long samsdradukkha.’ 3 ,

The Sanskrit lexicons give “ discharge ” among other meanings,

such as flowing, running, distress, pain, affliction, and they also
give “ fault, transgression.” I would suggest that in general the
implication is that the mind should be so compact of beneficial
”
and skilled mental activities and thoughts as to have no “ fault

in it, in the geological sense (see Rhys Davids, S.B.E. ,

xi, p. 295),

no break in the continuity of its determination to develop skill,

Jcusala,thus giving no possible entrance for or manufacture of the
three, or four, corroding dsavas In the M. the dsava of ditthi is
.

not mentioned. For it, the dsavas number three: term, bhava and

1
From Rabindranath Tagore’s Hymn to the Buddha .

8 Ad.
* Living Thoughts of Ootama the Buddha . <7/. 48.
 . .

xxiv Translator's Introduction

avijjd. From Sta. 2 onwards a major theme is the extirpation of

these dsavas .

Sankhdrd. This is “ one of the most terms in Buddhist

difficult
9,1
metaphysics, and for a fuller analysis than is possible here the
reader is referred to the P.E.D Here I can only draw attention
to contexts where the word occurs in the First Fifty Discourses,
2
and to the —
meanings or shades of meaning attached
different —
to it in each of these, and which therefore each require a different
English word to convey some import of the idea of the Pali word,
but without being regarded as a definite translation.
When sankhdrd occurs as the fourth of the five khandhas ,
I have
as “ habitual tendencies, such as are inherent in, or
59
translated it

effect and synthesise, abhisankharoti, these groups of grasping with

the possible exception of the first, rupa or kdya. It is thus “ syn-
99
thetic activity, one of the two senses ascribed to the word by
Dasgupta.
When sankhdrd occurs in the paticcasamuppdda I have translated ,

it as “ karma-formations
993
or, more simply, formations, in the
sense that sankhdrd denote the act of forming, karmically and
causally, as required in producing through condition, paticca.
When the word is used as a suffix to kdya, vaci, citta or mano -
(as at M. i. 301), its sense appears to be that of function, impulse
or activity. Dr. E. J. Thomas suggests that this simpler analysis
may be earlier. 4
In such passages I have rendered the word by
“
activities," a word I have also used in translating the formulation
of the bases of psychic power, where each of the four is called
padhdnaAankhdrasamanndgata, “ possessed of the activities of
99
striving (p. 135 below). I have also translated sankhdrd by
“ activities 99 in the sequence sabbasankharasamathaya sabbupadhi-
patinissaggdya tanhakkhaydya
below). This(on pp. 176, 211
sabbasankhdra however, may have more
with the popular 5 affinities
meaning of the word as found in the formula sabbe sankhdrd aniccd
. dukkhd 6 as may also be the case on p. 400 below, but where
. .
,

I have rendered it as “ all constructions

99
(sabbasankhdresu aniccd -

1 2
P.E.D,, s.v. sankhara. Hist. Ind. Philosophy, i. 96.
3
Following Nyanatiloka, Bud. Dictionary, p. 142, although as P.E.D .

notes (s.v. sankhara 3) “ if we render it by formations (cf. Olden berg’s

‘ ’

“ Gestaitungen,” Buddha, 1920, p. 254) we imply the mental ‘ *

constitutional
element as well as the physical.”
4
Hist. Bud. Thought, p. 61, n. 2. 5
See P.E.D., s.v. sankhara
6
Dhp. 277, 278; and aniccd mta sankhara at D . ii, 157, etc.
 Translator’s Introduction xxv
nupassino). This phrase is here ascribed to an earlier Buddha,
Kakusandha, which may again point to this use being “ earlier ”
“
and more popular ” than that of the more philosophical appear-
ances of the word as a Itandha and in the paticcasamuppdda .

Still one other occurrence of sahkhdrd in these First Fifty Dis-

courses is when it forms a compound with dyu as dyusankhard t

(if. i. 295/.). This I believe may be yet another meaning of the

word and have accordingly rendered it by “ properties.” 1
These different meanings attributed to the word may, of course,
be essentially invalid, for in all its appearances in this context or
that there may
be some inner bond of reference that has so far
escaped interpreters of Buddhist thought. A case in point may be
found in Sutta 9, where the statement of the paticcasamuppdda is

interrupted at each factor to ask what that factor is,what its

uprising, its stopping and the course leading to its stopping. Here
sankhdrd , “ formations,” are commentarially taken as sixty-nine
types of action of body, speech and thought. So when it is asked
“ What are the formations V the answer can be given in terms of
“ activity ” of body, speech and mind. 2
Dasgupta makes the interesting suggestion3 that “ The Buddha
was one of the first few earliest thinkers to introduce proper philo-
sophical terms and phraseology with a distinct philosophical method
and he had often to use the same word in more or less different
senses. Some of the philosophical terms at least are therefore
somewhat elastic. ...” This would indicate a certain insufficiency
of them, rather than an unsettled state of philosophical and psycho-
logicalterminology by the time the Nikayas came into being. In
the assumed absence of any inner point of reference, it would seem
that not enough terms had been coined or taken over from other
systems of thought —usually to be given a new meaning4 —to fill

the growing content of the Buddhist teaching. As Mrs. Rhys

Davids sometimes said of other words, one has to do duty for
several. In addition, the Commentaries recognise clearly that
some words have different meanings, and not infrequently assemble

1
The word occurs, also in the plural, in a different context at S. ii. 266;
and in still another context, but in the singular, at D. ii. 106, A . iv. 311,
Ud. 64.
2 3
Gf Vism. 527.
. Hist Ind. Phil. i. 86, n. 1.
f

4 At e.g.. Harm , ii.26 ff., ix., x. the “ sacraments ” are called sainskara;
see also P.E.D., s.v. sankhdra and Winternitz, Ind. Lit , i. 272.
,
 xxvi Translator’s Introduction

examples of these before stating which meaning is intended “ here.”

Buddhaghosa gave a full analysis of sankhdrd at Vism 526 ff.
.

Thirty-six Discourses are addressed to monks, either in general

Mahaeunda (Sta. 8), Sariputta (No. 12)
or to particular ones, such as
or Kumarakassapa (No. 23). Nine, or part of them, are addressed
to others, such as brahmans (No. 4, part of No. 7, and Nos. 27, 30),
brahman householders (Nos. 41, 42), Sakyans (No. 14 and first
part of No. 18), a Jain (No, 36), aad Mara (No, 50), The remaining
Suttas are remarkable for the diversity of characters recorded to
take part (Nos. 18, 31, 32, 35, 37).
The majority of the Discourses are said to have been delivered
by Gotama. Others are ascribed to Sariputta (second part of
No. 3,and Nos. 5, 9, 28) Sutta 24 records a dialogue held between
;

Sariputta and Punna Mantanfs son, while in Sutta 43 questions

put by Mahakotthita are answered by Sariputta. Suttas 15 and 50
are ascribed to Moggallana, who also figures in Sutta 37. The
second part of No. 18 is ascribed to Mahakaccana and the first
part of No. 23 to a deva . The beginning of Sutta 27 records a short
conversation between the wanderer Pilotika and the brahman
Ja$usso#i, while in Sutta 44 questions are put by the monk Visakha
and answered by the nun Dhammadinna. Unlike the Suttanipata
which, as Chalmers has pointed out, contains no reference to nuns,
the Majjhima is aware of their existence as is shown in Suttas 21,
44, and in other contexts.
The false way of asceticism, set out in detail in e.g., the Mahasl-
hanadasutta, is to give way to self-discipline and mind-control.
Only so will be achieved the freedom of mind and the freedom
through wisdom that are cankerless, the calm and tranquillity,
the knowledge and vision, the evenness and the unshakability of
mind that ensue when an end has been made of the unrest, the
agitation and the anguish which is dukkha . This is not so much
perhaps the inherent necessity or existence of pain in the world’s
constituents, but the wrong mental grasp of these very constituents,
the unskilled mental attitude of craving for them thinking that
they are “ mine,” I am they or they are my self (see e.g., Sutta No, 1).

I. B. Horner,
London 1953.
,
 ABBREVIATIONS
A. = Anguttara-Nikaya.
AA. = Commentary on A.
Asl. = Attliasalini.
B.D. = Book of the Discipline.

Budv. = Buddhavamsa.
Corny. = Commentary.
Cpd. = Compendium of Philosophy .

C.P.D. = Critical Pali Dictionary

(Dines Andersen and Helmer Smith).
D. = Dlgha-Nikaya.
DA. = Commentary on D.
Dh., or Dhp. = Dhammapada.
DhA. = Commentary on Dh.
Dhs. = Dhammasangani
Dial. = Dialogues of the Buddha .

Divy. = Divyavadana.
D.P.P.N. = Dictionary of Pali Proper Names
(G. P. Malalasekera).
Fur. Dial. = Further Dialogues of the Buddha .

G.S. = Gradual Sayings .

It. = Itivuttaka.
Ja. — Jataka,
J.P.T.S. = Journal of the Pali Text Society .

Khp. = Khuddakapatha.
KhpA. = Commentary on Khp.
K.S. = Kindred Sayings .

Kvu. = Kathavatthu.
M. = MajjMma-Nikaya,
MA. = Commentary on M.
Mhvs. = Mahavamsa.
Mhvu. = Mahavastu.
Miln. = Milindapanha.
Min. Anth. = Minor Anthologies of the Pali Canon .

MT. = Vamsatthappakasinl.
Nd. = Niddesa.
xxvii
xxviii Abbreviations

Nissag. = Nissaggiya.
P. Purity = Path of Purity,
Pdc. Pacittiya.
P.E.I). = Pali- English Dictionary
(T. W. Khys Davids and W. Stede).
Pts. = Patisambhidamagga.
P.T.S. = Pali Text Society.
Pug. = Puggalapannatti.
Pug A. = Commentary on Pug.
Pv. = Petavatthu.
PvA. — Commentary on Pv.
S. = Samyutta-Nikaya.
SA. = Commentary on S.
Sn. — Suttanipata.
SnA. = Commentary on Sn.
Sta. = Sutta.
Thag. = Theragatha.
Thig. = Therigatha.
Ud. = Udana.
UdA. = Commentary on Ud.
VA. == Commentary on Vin,
Vbh. = Vibhanga.
VbhA. = Commentary on Vbh.
Vin. = Vinaya-pitaka.
Vism. = Visuddhimagga.
Vv. = Vimanavatthu.
I. THE DIVISION OF THE SYNOPSIS
OF FUNDAMENTALS
(Mulapariyayavagga)
 Praise to the Lord, the Perfected One, the Completely
Self-awakened One.

1. DISCOURSE ON THE SYNOPSIS OF

FUNDAMENTALS
(Mulapariyayasutta). 1

[1] Thus have I heard: At one time the Lord 2 was staying near
Ukkattha in the Subhaga Grove 3 close to 4 the great sal-tree. While
5
he was there the Lord addressed the monks, 6 saying: “Monks/
“ Revered One,” 6 these monks answered the Lord in assent. The
Lord spoke thus:
“ I will teach you, monks, the synopsis of the fundamentals of all
5
things, 7 Listen, attend carefully, and I will speak/
“ Yes, Lord/’ these monks answered the Lord in assent. The
Lord spoke thus:
“ This is a case, monks, where an uninstructed 8 average person,
taking no count of the pure ones, 9 unskilled in the dhamma of the

1 Both mula and pariydya are words of several meanings. MA. i. 16-17
expands the title into sabbadhammamulapariydya , a compound attributed
to Gotama in his first speech in this Sutta. The Corny, further says that
the meaning the breaking of pride; for the reason for this see p. 20, n. 4.
is

Cf. Jaiaka No. 245, the M

u lapariydyajcl taka which is quoted at MA.
,

i. 56-8.
3 Bhagavd. This means, according to MA. i, 10, esteemed, garu, esteemed
in the world. Or garu may mean “ teacher/’ Cf. guru.
3
vana MA. i. 11 says a grove is of two kinds: one that
. is planted (by men)
and one that is self-sown, or, growing on its own, —
groves are cultivated
i.e.

or wild. To the former class belong, according to MA. i. 11, the Bamboo
Grove, the Jeta Grove, etc.; to the latter the Blind Men’s Grove, the Great
Grove, the Afijana Grove, etc. The Subhaga Grove is self-sown, or self-
grown.
4 MA. i. 12— VA. i. 109 says mulam here means samlpam, near, close.

6 Part of the definition of “ monk ” at Vin. hi. 24 is quot&d at MA. i. 13,

which also states that the word “ monk ” is used (by the Buddha) in addressing
his ordained disciples.
4 bhadante , a term of respect.
dhamma an important word with several meanings, such as conditions,
7
,

mental objects, states of mind, and things.

8 One who does not hear the teaching
or tradition. Cf. S. iii, 3, 113;
M. i. 7, 135, iii. 17; Dhs. 1003, 1217.
9
ariydnam , restricted at MA. i. 21 to Buddhas, Paecekabuddhas and

3
 4 1. M ulapariyayasutta I. 1

pure ones, 1 untrained 2 in tlie dhamma of the pure ones, taking no

count of the true men, 3 unskilled in the dhamma of the true men,
untrained in the dhamma of the true men, recognises extension 4 as
extension; 6 having recognised extension as extension, he thinks of
extension, he thinks (of self) in (regard to) extension, he thinks (of
self as) extension, he thinks, ‘
Extension is mine
’
6 —he rejoices in
extension. 7 What is the reason for this ? I say that it is not
thoroughly understood by him.
He recognises liquid 9 as liquid . . . heat 9 as heat . . . motion 19 as

disciples ofBuddhas, “ or here, just Buddhas are pure ones.” Cf. S. v. 435,
tathdgato ariyo tasmd ariyasaccard,ti vuecanti, “ the Tathagata is pure, there-

fore they (the four truths) are called the pure truths (or the truths of the
pure one(s)).”
1
According to M
A. i. 22, this consists of the categories of the applications
of mindfulness, and so on.
2
avinlta untrained, not led, not disciplined. MA. i. 22 mentions two
,

kinds of vinaya or discipline, that of restraint, and that of getting rid of.
Each of these is further subdivided into a fivefold division.
3 sappurisa MA. i. 21 says that these are paccekabuddhas and disciples
.

of tathagatas. Identified with the “ pure ones ” at MA. i. 21, 24.

4
pathavl , as a mahdbhuta or dhatu, is an element, a fundamental or essential
part of every existing thing, meaning “ extension.” Its symbol is “ earth.”
See Cpd. 155. MA. i. 25 gives four aspects of the word pafham and says they
are all to be taken into account here: the pathavl that (1) is a characteristic
feature, (2) has ingredients or constituent parts, (3) is a subject for meditation,
(4) that is so called by convention. On patham-dhdtu see M. i. 185, also
M. i. 329, 421, and Vism. 352.
5 All of these headings from “ extension ” down to “ the Conqueror ”
occur also at M. i. 329.
• pathavim me, or “ extension is in me ” or “ for me.”
7
MA. i. 29, “ Who thinks in these ways is not able to get rid of his false
view of or craving for extension. Who rejoices in extension rejoices in
suffering. I say that he who rejoices in suffering is not freed from suffer-
‘

ing ” (quoting S. ii. 174).

*

8
Symbolised by dpo, water.
In distinction to pathavl tejo and vdyo, what
is liquid or cohesive is that which unifies atoms.
is intangible, but See
M. i. 187 for analysis of this element, also M. i. 423. Cf. Vbh 83; Vism. 352. .

9
tejo This includes cold as well as heat. Vitalising energy and decay
.

are due to this element. See M. i. 18^, 424; Vism. 352.

10
vayo 9 the wind, symbolising movement and motion. See Vbh. 84;
Vism. 352; and M. i. 188-189, 424. MA. i. 31 says “ these are four ways of
regarding material shapes that are conceits and false views as to one’s own
body: (1) to see material shape as self; (2) to see self in material shape; (3) to
think self is other than material shape ; (4) to see self as having material shape
or material shape as in self. One is a view of annihilism, three are views of
eternalism.”
I. 1-4 Synopsis of Fundamentals 5

motion ... [2] beings* as beings . . . devas* . . . Pajapati8 . . .

Brahma4 . . . the Radiant ones . . . the Lustrous ones ... the

Vehapphala 5 (devas) ... the Overlord 8 . . . the plane of infinite ether 7
. . , the plane of infinite consciousness . . . [3] . . . the plane of
nothing . . . the plane of neither-perception-nor-non-perception
. . . the seen 8 as the seen . . . the heard 8 . . . the sensed 8 . . . the
cognised 8 . . . unity as unity 9 . , . diversity as diversity . . . univer-
sality 30 as universality ... [4] ...
he recognises nibbana 11 as nibbana
having recognised nibbana as nibbana, he thinks of nibbana, 12 he
thinks (of the self) in (regard to) nibbana, he thinks (of self as)
nibbana, he thinks, ‘
Nibbana is mine ’
—he rejoices in nibbana

I bhutd . See Pts. i. 159. MA. i. 31 gives various kinds: that which is

among the khandhas those which are non-human, those which are among the
,

(four) elements (symbolised by earth, water, heat, air), that which exists as
a fact, that which is in one whose cankers are destroyed, creatures, and that
which inhabits trees and so on. MA. i. 33 says that these ways of thinking
about “ beings ” (sons and daughters, sheep and goats, cocks and swine,
elephants, cows, horses, mares) arouse selfishness, affection and pride.
3 MA. i. 33 says dems shine with the five strands of sense-pleasures or with

their own natural power; they amuse themselves or they illumine. They
are threefold: devas by convention (kings, queens, princes), those reborn or
uprisen as devas (the Four Great Regents, and the devas beyond them), and
the devas of purity (arahants whose cankers are destroyed). The second class
is meant here.
8 Here to becalled Mara, so MA. i. 33. Usually Pajapati is the lord of
creation,but the story given at MA. shows Mara pretending to be this. For
the following classes of devas see Dlgha Sta. 31 and M. Sta 49. .

4 MA. i.
34 gives Mahabrahma, tathagata, brahman, parents and best as
synonyms.
5 Explained at MA. i. 35 as vipuld phald of extensive fruits, at the stage
,

of the fourth jhana.

• Abhibhu MA. i. 35 says that this is a synonym for being without per-
.

ception —
hence advanced in the contemplative process.
7
This and the three following planes, dyatana, are the fifth to the eighth
of the nine stages in the contemplative process,
8 dtitha-siita-muta-vinnata. As at Vin. iv. 2. See B.D. ii. 166, n. 3.
Dittha and suta mean seen and heard by both the physical and the dem-hke
(dibba) eye and ear.
8
ekatta.
10
MA. i. 38 says, he thinks “ great is my self . . , this self of mine is in
everything.”
II Here nibbana signifies the enjoyment of the five
kinds of sensory pleasures.
The “ average man ” regards these as the highest nibbana in this very life.
Nibbana is therefore not being used here in its Buddhist sense,
12 The nibbana clauses are quoted at Kim. 404.
 6 1. MutapariydyasiUta I. 4

What is the reason for this ? I say that it is not thoroughly under-
stood by him.
Monks, whatever monk a learner, 1 not attained to perfection, 2
is

but who lives striving for the incomparable security from bondage,
he intuitively knows extension as extension; 3 from intuitively
knowing extension as extension, let him not think of extension, let
him not think (of self) in (regard to) extension, let him not think
(of self) as extension, let him not think, Extension is mine let ‘ ’
—
him not rejoice m extension. What is the reason for this ? I say
it is because it may be thoroughly understood by him.
(The same repeated for liquid down to nibbana.)
Monks, whatever monk is one perfected, 4 canker-waned, who has
lived the life, 6 done what was to be done, laid down the burden, 6
attained his own goal, whose fetters of becoming7 are utterly worn
away, who is by perfect profound knowledge—he too in-
freed 8
tuitively knows extension as extension; from intuitively knowing
extension as extension, he does not think of extension, he does not
think (of self) in (regard to) extension, he does not think (of self) as
extension, he does not think, ‘
Extension is mine
5
—he does not
rejoice in extension. What is the reason for this ? I say it is
because it is thoroughly understood by him.

(The same repeated for liquid down to nibbana.)

Monks, whatever monk is one perfected, canker-waned, who has

1 The learner, “ undergraduate,” sekha, the one under training, here appears
as the middle term between the average worldling, puthujjana, and the
asekha, the adept, “ graduate,” who has no further need of training. More-
over the worldling does not understand, the learner may understand, the
arahant does understand.
2 appattamanasa MA. i. 41 says that mdnasa is of three kinds: rdga ,
.

citta , arahatta (attachment, mind or consciousness, and arahantship or

perfection), but here arahatta is meant. Cf. appattamanasa at M. i. 477;
i. 121, ii. 229, v. 327; A. ii. 90; and pattamanasa at It. p. 76.

3
Not by wrong perception as does the ordinary man, but by most excellent
knowledge he knows intuitively that it is impermanent, ill, not-self.
4
arahant . See also M
i. 280. .

6
MA. i. 42, “ who has lived according to the ten ariyan modes.” These
are given at D. iii. 269.
• ohitabhara .MA. i. 43 gives three burdens: the khandhas (constituents,
components of the psycho -physical compound), the kilesas (impurities,
defilements), and abhisankhara (material for rebirth). See also M. i. 139;
A. iii. 85 on “ the burden laid low,” pannabhara.
7
MA. i. 43 gives ten fetters which bind one to “ becoming.”
8
MA. i. 43 gives two kinds of freedom: freedom of mind, and nibbana.
I. 4-6 Synopsis of Fundamentals 7

lived the life, done what was to be done, laid down the burden,
attained his own goal, whose fetters of becoming are utterly worn

away, who is freed by perfect profound knowledge he too [5] —

intuitively knows extension as extension ... he does not rejoice in
extension. What is the reason for this ? It is because he is

without attachment owing to the waning of attachment.

( The same repeated for liquid down to nibbana.) ... It is because

he is without aversion owing to the waning of aversion. ... It is

because he is without confusion owing to the waning of confusion.
The same repeated for liquid down to nibbana.)
(

The Tathagata, 1 monks, perfected one, fully Self-awakened One, 2

5
also intuitively knows extension as extension; from intuitively
knowing extension as extension, he does not think of extension, he
does not think (of self) in (regard to) extension, he does not think
(of self) as extension, he does not think ‘
Extension is mine
9
—
he
does not rejoice in extension. [6] What is the reason for this ? I
say it is because it is thoroughly understood 3 by the Tatha-
gata.
(The same repeated for liquid down to nibbana.)
And, monks, the Tathagata also, perfected one, fully Self-
awakened One, intuitively knows extension as extension; from
intuitively knowing extension as extension, he does not think of
extension, he does not think (of self) in (regard to) extension, he
does not think (of self) as extension, he does not think, * Extension
is mine
9
—
he does not rejoice in extension. What is the reason for
this ? It is because he, having known that delight is the root of
anguish, 4 knows that from becoming there is birth, and that there

1 According to MA. i. 45 the Lord is a Tathagata for eight

tathagata .
reasons. Other Comys. give much the same. It is therefore impossible to
find one English word to convey all these meanings.
2 Because he is thoroughly or perfectly, samma awakened to all things, and
,

of himself, samam, ( i.e not with another’s help), he is thoroughly awakened,

.

aamm&mmbvddha MA. i. 52. For full discussion of this compound see

,

Viam. i. 198.
8
MA. i. 52 here reads parinnatantam, thoroughly understood to the end
(or, to the hill), while the text reads parinnatam, which the Corny, also

recognises.
4
MA. i. 52 calls duJckha the five khandhas. Dukkha is therefore deep,
almost cosmic, anguish of the many, the “ individuals,” owing to their
separation from the One.
4
Becoming, hhava , is here explained as “ karmical becoming,” kammabhava,
becoming through deeds, see MA. i. 52.
 8 1. Miilapariydyasutta I. 6

is and dying for the being. 1 Consequently I say, monks,

old age
that the Tathagata, by the waning of all cravings, by dispassion, 2
4
by stopping, by abandoning, by completely renouncing, is wholly
self-awakened to the incomparable full self-awakening.” 3
( The same repeated for liquid down to nibbana.)

Thus spoke the Lord. Delighted, these monks rejoiced in what

the Lord had said.

Discourse on the Synopsis of Fundamentals

The First.

2. DISCOURSE ON ALL THE CANKERS

(Sabbasavasutta)

Thus have At one time the Lord was staying near SavatthI
I heard :

in the Jeta Grove in Anathapindika’s monastery. While he was

there the Lord addressed the monks, saying: “ Monks.” “ Revered
One,” these monks answered the Lord in assent. The Lord spoke
thus:
“ I will discourse to you, monks, on the means 6 of controlling all

1
MA. 52 explains bhuta, what has become, by satta creature. At
i. .
9

MA. i. 53 it is said that “ delight ” is of the past, “ birth, old age and dying ”
of the future, “ suffering and becoming ” of the present.
2
MA. i. 54 ascribes this and the following three achievements to the
first, the second, and the third and fourth Ways respectively.
8 MA. i. 54, bodhi is a tree, the Way, omniscience, nibbana.
4 According to MA. i. 56 the five hundred monks to whom this Discourse
was addressed were not delighted and did not rejoice. They were ignorant and
did not understand its meaning. Moreover they had thought that they were
as learned as the Buddha, and said so. He then preached the Mulapariydya-
—
jataha to them, and their pride was humbled and to humble pride is in a way
the purpose of this Discourse, see p. 3, n. 1. Later, as the Buddha was on
tour, he preached the Gotamakasutta (A. i. 276) to them and they became

arahants. unusual for monks not to feel satisfied and pleased at the end
It is
of a discourse, but such is the tradition in this case.
6
Here MA. i. 61 says pariydya is karana, means or method.
I. 6-7 All the Cankers 9
1
the cankers. [7] Listen and attend carefully, and I will speak.”
“ Yes, Lord,” these monks answered the Lord in assent. The
Lord spoke thus:
“ I, monks, am speaking of the destruction of the cankers in one
who knows, in one who sees, not in one who does not know, does not
see. And what, monks, is the destruction of the cankers in one who
knows, in one who sees ? There is wise attention 2 and unwise
attention. Monks, from unwise attention cankers arise that had
not arisen, and also cankers that have arisen increase. But, monks,
from wise attention cankers that had not arisen do not arise, and
also cankers that have arisen decline. There are, monks, cankers
that should be got rid of by vision, 3 there are cankers that should be
got rid of by control, there are cankers that should be got rid of by
use, there are cankers that should be got rid of by endurance, there
are cankers that should be got rid of by avoidance, there are cankers
that should be got rid of by elimination, there are cankers that
should be got rid of by development. 4
what, monks, are the cankers to be got rid of by vision ?
And
Herein, monks, an uninstructed ordinary person, 5 taking no count

1 There are four cankers, “ influxes ” or corruptions: hamdsava, or

asava.
attachment to the fivefold sensual realm; bhavdsava , attachment to bhava,
literally “ becoming,” meaning attachment to the planes of form and formless-
ness; ditthdsava the attachment to (false) views; and the asava of avijjd,
,

ignoring, nescience (here of the four Truths); see MA. i. 67 and cf. Narada
Mahathera, Dhp ., p. 16, n. 5.
8 yoniso manasikaram, attention to the means, the Way; ayoniso mana-, is

not attending to the means, or attending to (or, in) the wrong way, turning the
mind against the truth so that you think permanence is in the impermanent,
happiness in suffering, self in what is not -self, and the fair in the foul; and if
there is ignorance, then “ conditioned by ignorance are the sankharas ,” and
so on to the end of the “ causal ” chain:
“ the arising of this whole mass of
anguish.” See MA . i. 64-65.
8
Cf. 387-390, where, however, “ vision,” the first of the seven ways of
A . iii.
“ vision ” refers to
riddance, is omitted; and see G.S. hi. 276, n. 1. Above
the vision pertaining to the first stage of arahantship or perfection, the

sotapaUimagga, from its giving the first vision of nibbana, MA. i. 74. Hence
samsara, or vaMa, the endless round of births, is grounded on unwise attention.
But a man of rational attention will develop the eightfold Way, beginning
with perfect view. This is knowledge (yd ca sammaditthi sd vijjd) from the :

arising of knowledge, from the stopping of ignorance is the stopping of the

sankharas, and so on to the stopping of this whole mass of anguish. Thus
nibbana (here called vivatta being devoid of the round of births) is said to be
,

grounded on wise attention; MA. i. 64/.

6
4 bhdvand, meaning mind-development. As above, p. 3.
 10 2. Sabbdsavasutta I. 7-8

of the pure ones, unskilled in the dhamma of the pure ones, untrained
in the dhamma of the pure ones; taking no count of the true men,
unskilled in the dhamma of the true men, untrained in the dhamma
of the true men, does not comprehend the things which should be
wisely attended to, does not comprehend the things which should
not be wisely attended to. He, not comprehending the things that
should be wisely attended to, not comprehending the things that
should not be wisely attended to, wisely attends to those things
which should not be wisely attended to, does not wisely attend to
those things which should be wisely attended to.
And what, monks, are the things that should not be wisely attended
to, but to which he wisely attends? From his wisely attending
to these things, monks, the canker of sense-pleasure arises which
4
had not arisen before or the canker of sense-pleasure, arisen,
p
increases; or the canker of becoming arises which had not arisen
before or the canker of becoming, arisen, increases; or the canker of
ignorance 1 arises which had not arisen before or the canker of
ignorance, arisen, increases. These are the things to which he
wisely attends but which should not be wisely attended to.
And what, monks, are the things that should be wisely attended
to, but to which he does not wisely attend ? From his wisely
attending to these things, monks, either the canker of sense-pleasure
which had not arisen does not arise, or if the canker of sense-
pleasure has arisen it declines; or if the canker of becoming ... or
if the canker of ignorance has arisen it declines. These are things
that should be wisely attended to, but to which he does not wisely
attend. If he [8] wisely attends to things which should not be
wisely attended to, if he does not wisely attend to things which
should be wisely attended to, cankers arise which had not arisen
before and also the cankers, arisen, increase.
In these ways he is not wisely attending: if he thinks, Now, was
I in a past eriod ? 2 Now, was I not in a past period ? Now,

1 MA. i, 07 explains the absence of the canker of false views, which often

appears as the third of the four cankers, by saying: “ the canker of sense-
pleasure is the attraction connected with the five strands of sense-pleasure;
the canker of becoming is the attachment to desire for the planes of form and
formlessness; it is craving for the jhanas accompanied by the false views of
eteraalism and annihilationism. In this way the canker of false views is
included in the canker of becoming itself. The canker of ignorance is not
knowing in regard to the four Truths.”
Cf. M. 1. 2G5 for these questions.
8
 I. 8 AU the Cankers 11

what was I in a past period ? Now, how was I 1 in a past period ?

2
Now, having been what, what did I become in a past period ? Now,
will I come to be in a future period ? Now, will I not come to be in 4

a future period ? Now, what will I come to be in a future period ?

Now, how will I come to be in a future period ? Having become
what, what will I come to be in a future period ? Or, if he is now ’

4
subjectively doubtful about the present period, and thinks: Now,
am I ? Now, am I not ? Now, what am I ? Now, how am I ?
Now, whence has this being come ? Where-going will it come to
be ? To one who does not pay wise attention in these ways, one
*

of six (wrong) views arises There is for me a self the view arises : — 4
to him were true, as though it were real 4 Or, There
as though it .

is not for me a self 6 Simply by self am I aware of self.’

.’
. Or,
‘
. .

Or, Simply by self am I aware of not-self.’

4 4
. . . Or, Simply by . . .

not-self am I aware of self the view arises to him as though it ’

—
were true, as though it were real. Or a wrong view occurs to him
4
thus Whatever is this self for me that speaks, that experiences
:

and knows 6 that experiences now here, now there, the fruition of
,

deeds that are lovely and that are depraved 7 it is this self for me ,

that permanent, stable, eternal, not subject to change, that will

is

stand firm like unto the eternal .’ 8 This, monks, is called going to

1 MA. i. 69: what was I like, tall or short, fair or dark ?

2 ajjhatta. He doubts his own components, khandha , his own existence,
atthibhava, MA. i. 69.
8 This is the view of the Eternalists. It holds that the self exists per-
manently through all time.
4 saccato thetato as at e.g. S. iii. 112.
,

6
This is the view of the Annihilationists, from their holding to the de-
becoming (destruction, vibhava) here and there of the essential being, sato
sattassa, MA. i. 70.
8
As at M. i. 258. Vado vedeyyo, that speaks, that knows and feels, is

explained at MA. i. 71 as “ This

a conviction of those who hold etemalist is

views. Here that speaks is vado. It is a mode of vocal act.

4
’
That ‘

experiences (or, feels), vediyati , is vedeyyo And it means that knows, that ‘

experiences ’ (anubhavati, partakes of, undergoes). What does it know-and-

feel (vedeti) ? It experiences (patisamvedeti) now here, now there, the fruits
of deeds that are lovely and that are depraved. ‘
Now here, now there ’

means in this or that class of womb, bourn, station, abode.” Cf. MA. ii. 305
on vado vedeyyo “ that which speaks, that knows-and-feels, and that which
experiences now here, now there, the fruits of deeds that are lovely and
depraved, this is that consciousness that I am speaking about.”
As at M. i. 258.
7

Like unto the Eternal ” means what is usually taken

8 44
As at D. i. 18 ff.
to be eternal by the world: moon, sun, sea, great earth, mountains; MA. i. 71 .
12 2. Sabbdsawsutta I. 8-9

wrong views, 1 holding wrong views, the wilds of wrong views, the
wriggling of wrong views, the scuffling of wrong views, the fetter of
wrong views.
Fettered with the fetter of wrong views, monks, the nninstrueted
ordinary person is not set free from birth, from old age and dying,
from griefs, from sorrows, from ills, from tribulations, from
miseries, he is not set free from anguish, I say.
But the who takes count of
instructed disciple of the pure ones
the pure ones, who is skilled in the dhamma of the pure ones, well
trained in the dhamma of the pure ones, who takes count of the true
men, who is skilled in the dhamma of the true men, well trained in
the dhamma of the true men—he comprehends the things that
should be wisely attended to, he comprehends the things that should
not be wisely attended to; he, comprehending the things that should
be wisely attended to, comprehending the things that should not be
wisely attended to, [9] does not wisely attend to those things which
should not be wisely attended to, he wisely attends to those things
which should be wisely attended to. And which, monks, are those
things which he does not wisely attend to because they should not
be wisely attended to ? Those things, monks, by wisely attending
to which there arises the canker of sense-pleasure which had not
arisen before, or the canker of sense-pleasure which, arisen before,
increases. Or there arises the canker of becoming. ... Or there
arises the canker of ignorance which had not arisenbefore, or the
canker of ignorance which, arisen before, increases. These are the
things to which he does not wisely attend because they should not
be wisely attended to.
And which, monks, are the things to which he wisely attends
because they should be wisely attended to ? Those things, monks,
by wisely attending to which there does not arise the canker of
sense-pleasure which had not arisen before or the canker of sense-
pleasure which, arisen before, declines canker of becoming . .
. . . .

canker of ignorance .. arisen before, declines. These are the

.

things to which he wisely attends because they should be wisely

attended to.
If he is one who does not wisely attend to things that should not
be wisely attended to, if he is one who wisely attends to things that
should be wisely attended to, both the cankers which have not arisen
do not arise, and the cankers which have arisen decline. He,

1 As at if. i. 486; Dhs. 381.

 I. 9-10 AU the Cankers 13
1
thinking: This anguish,’ wisely attends. ...
*
is This *
is the origin
of anguish.’ ..." This is the stopping of anguish.’ . . .
‘
This is the
course leading to the stopping of anguish,’ wisely attends.Because
he wisely attends thus, the three fetters decline: wrong view as to
one’s own body, doubt, adherence to (wrongful) rites and cere-
monies. These, monks, are called the cankers to be got rid of by
vision. 4

And what, monks, are the cankers to be got rid of by control ?*

In this teaching, 3 monks, a monk, wisely reflective, lives controlled
with control over the sense-organ of the eye ... of the ear . of . ,

the nose ... of the tongue ... of the body ... of the mind. Whereas,
monks, if he lived uncontrolled in regard to control over these
sense-organs, cankers which are destructive and consuming might
arise. [10] But
he lives controlled with control over these
if

organs, then the cankers which are destructive and consuming are
not. These, monks, are called the cankers to be got rid of by control.
And what, monks, are the cankers to be got rid of by use ? In
this teaching, monks, a monk, wisely reflective, uses a robe simply
for warding off the cold, for warding off the heat, for warding off
the touch of gadfly, mosquito, wind and sun, creeping things, simply
for the sake of covering his nakedness. Wisely reflective, he uses
aJmsfood not for sport, 6 not for indulgence, not for personal charm,
not for beautification, but just enough for the support and susten-
ance of the body, for keeping it unharmed, 6 for furthering the
4
Brahma-faring, 7 thinking: Thus do I crush out former feeling and
do not set going new feeling; and there will be for me faultlessness
and living in comfort,’ Wisely reflective, he uses lodgings only for
warding off the cold, for warding off the heat, for warding off the
touch of gadfly, mosquito, wind, sun and creeping things, only for
dispelling the dangers of the seasons, for the purpose of enjoying
seclusion. Wisely reflective, he uses the requisite of medicines for

1
MA, i. 73 says this and adherence to rites and ceremonies are reckoned as
dsavas —that of wrong views as well as
fetters. But doubt is a fetter only.
8
Cf. A.387 ff.
iii.
3 idha,
so explained at MA. i. 75,
4 MA. i.
77 does not comment on the following terms, but refers to Vism .

(pp, 30-36 =P. Purity , i, 35 ff.).

5
Stock, as at M
. i. 355; . ii. 40, A
145; Dha. 1346; Pug 21; Vbh 249.
. .

• vihiihsuparatiya, or “ for allaying the pangs of hunger ” as at G.S. iii. 277,

P. Purity , i. 38.
7
Two kinds discriminated at Vism. 32, that of complete instruction, and
that of the Way(s).
14 2. SaJbbdsamsiUta I. 10-11

the sick for warding off injurious feelings that have arisen, for the
maximum of well-being. Whereas, monks, if he does not use (the
which are destructive and consuming might
requisites), the cankers
arise,but because he does use (them), therefore these cankers which
are destructive and consuming are not. These, monks, are called
the cankers to be got rid of by use.
And what, monks, are the cankers to be got rid of by endurance ?

In this teaching, monks, a monk, wisely reflective, is one who bears

cold, heat, hunger, thirst, the touch of gadfly, mosquito, wind and
sun, creeping things, ways of speech that are irksome, unwelcome;
he of a character to bear bodily feelings which, arising, are painful,
is

acute, sharp, shooting, disagreeable, miserable, deadly. 1 Whereas,

monks, if he lacked endurance, the cankers which are destructive
and consuming might arise. But because he endures, therefore
these cankers which are destructive and consuming are not. These,
monks, are called the cankers to be got rid of by endurance.
And what, monks, are the cankers to be got rid of by avoidance ?
In this teaching, monks, a monk, wisely reflective, avoids a fierce
elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce
dog, a snake, the stump of a tree, a thorny brake, [11] a deep hole,
a mountain slope, a refuse pool, 2 a rubbish Wisely reflecting, pit. 2

he avoids that which not an (allowable) seat, 3 and that which

is

is not a (lawful) resort (for alms), 4 and those who are depraved

friends. For if he were sitting on what is not an (allowable) seat

like that, if he were walking in what
is not a (lawful) resort (for

alms) like that, he were associating with depraved friends like

if

that, his intelligent fellow Brahma-farers would suspect him of

depraved qualities. Whereas, monks, if he does not avoid (these
occasions), the cankers which are destructive and consuming might
arise, but if he avoids (them), therefore these cankers which are
destructive and consuming are not. These, monks, are called the
cankers to be got rid of by avoidance.

1
A person under twenty years of age is not considered able to endure these
hardships, and is therefore not to be ordained at such an early age; see Vin,
iv. 130. See B.D. iii. 12 for further references to this stock description.
2
Both words occur at M. i. 448; A. i. 161.
3 anasana MA. i. 80 says what is not a proper seat is andsana, and refers
.

to the Aniyatas where monks are forbidden to sit down with a woman in a
private place or on a secluded seat ( Vin iii. 188, where these terms are defined.
.

See B.D. i. 332).

4
agocara . Five kinds, referred to at MA . i. 80, are given at Vbh. 247.
1. 11 All the Cankers 15

And what, monks, are the cankers to be got rid of by elimination ?

In this teaching, monks, a monk, wisely reflective, does hot give in
to thought about sense-pleasures 1 that has arisen, he gets rid of it,
he eliminates it, makes an end of it, sends it to its ceasing; he does
not give in to malevolent thought that has arisen ... he does not
give in to thought of harming that has arisen, he gets rid of it, he
eliminates it, he makes an end of it, sends it to its ceasing; he does
3
not give in to evil unskilled mental objects that have constantly
arisen, he gets rid of them, eliminates them, makes an end of them,
sends them to their ceasing. Whereas, monks, if he does not
eliminate (these thoughts), the cankers which are destructive and
consuming might arise, but if he eliminates (them), therefore these
cankers which are destructive and consuming are not. These,
monks, are called the cankers to be got rid of by ehmination.
And what, monks, are the cankers to be got rid of by (mental)
development ? In this teaching, monks, a monk, wisely reflective,
develops mindfulness as a link in awakening and which is dependent
on aloofness, 2 dependent on lack of attraction, dependent on
ceasing, ending in renunciation. Wisely reflective, he develops
investigation of dhamma 4 as a link in awakening energy , . . . . .

rapture serenity
. . . concentration . even-mindedness as
. . . . .

a link in awakening and which is dependent on aloofness, dependent

on lack of attraction, dependent on ceasing, ending in renunciation. 6
Whereas, monks, if he does not develop (S^se links in awakening),
the cankers which are destructive and consuming might arise. But
if he develops (them), therefore these cankers which are destructive

and consuming are not. These, monks, are called the cankers to be
got rid of by development.

1 This, and the two following “ thoughts ” are three evil modes of thought.
Mentioned also at M.
114 (with their opposites); D. iii. 215, 226; A. i. 276,
i,

ii. 252, iii. 429, 446; Vbh. 362 (cited at MA. i, 81), etc.
2
MA. i. 85 enumerates the five aspects of aloofness as at VbhA. 316;
P}d, ii. 220.
8
vossaggaparindml . MA. i. 85 f.= VbhA. 316=SA. i. 159 explain this as
the abandonment of the depravities, kilesa, and the resulting leaping or
springing forward to nibbana, and say that the Way itself is an ending in
renunciation, maggo eva ca vossaggapariridml This and the three preceding
terms are used at S. i. 88 in connection with developing each of the factors of
the eightfold Way. Cf. Pts. i. 194, pariccaga- and pakkhanxlana-nissagga.
4 MA. 1. 83, that is, into the four true things. Dhammavicaya might be
“ investigation of things,” or “ mental objects.” Cf. below, p. 80.
5
With the above passage cf. M. iii. 88.
 16 2. Sabbdsavasutta I. 11-12

Monks, in whatever monk those cankers to be got rid of by vision

4 rid of
are got by vision ... by control ... by use ... by endurance
... by avoidance [12] ... by elimination ... by mental development
are got rid of by mental development, this monk is called, monks,
one who is controlled with control over all the cankers. He has
cut off craving, 1 done away with fetter, 2 and by fully mastering 3
pride will make an end of anguish/’

Thus spoke the Lord. Delighted, these monks rejoiced in what

the Lord had said.

Discourse on All the Cankers:

the Second.

3. DISCOURSE ON HEIRS OF DHAMMA

(Dhammadayadasutta) 6

Thus have At one time the Lord was staying near Savatth!
I heard:
in the Jeta Grove in Anathapindika’s monastery. While he was
there the Lord addressed the monks, saying: “ Monks.” “ Revered
One,” these monks answered the Lord in assent. The Lord spoke
thus:
“ Monks, become my heirs of dhamma, not heirs of material
things. 6 have sympathy with you and think: How may disciples
I
become my heirs of dhamma not heirs of material things ? If you,
,

monks, should become heirs of material things, not heirs of dhamma ,

not only may you become in consequence those of whom it is said

e
The Teacher’s disciples are heirs of material things, not heirs of

1
Cf. M. i. 122; A. i. 134, ii. 249, in. 246, 446, iv. 8; S. i. 12, iv. 206; It. 47;
Expositor, i. 77.
2 MA. i. 87 says that this means a tenfold fetter.
8
By vision and by getting rid of, MA. i. 87.
4
As at Sn. 342. A tenfold aspect given at Nd. i. 80= Ad. ii. 606.
6
Referred to at MA. ii. 246.
* Cf. It., p. 101. Amisa is material goods or gains, such as the four types of
requisites, which, however, MA. i. 89-90 says are only figuratively amisa.
 I. 12-13 Heirs of Dhamma 17

dhamma / but I too may become in consequence one of whom it is

said: *
The Teacher’s disciples are . . . not heirs of dhamma .* But
if you, monks, should become my heirs of dhamma not heirs of
,

material things, then you may become in consequence those of

whom The Teacher’s disciples are heirs of dhamma not
it is said: ‘
,

heirs of material things,’and I too may become in consequence one

of whom it is said The Teacher’s disciples are heirs of dhamma 4not
:
*
,

heirs of material things.’ Therefore, monks, become my heirs of

dhamma not heirs of material things. I have sympathy with you
,

and think: How may disciples become my heirs of dhamma not heirs ,

of material things ?

Take a case where monks, may have eaten 1 and be satisfied, 2

I,

(the meal) ended, finished, I having had enough, as much as I

pleased. But it may be that some of my almsfood is over and is to
be thrown away, when two monks may arrive [13] worn out with
exhaustion and hunger. 3 If I should speak to them thus: ‘I,
monks, have eaten and am satisfied some of my almsfood is . . .

over and is to be thrown away. Do eat it if you (so) desire; if

you do not eat it I will now throw it away where there is no grass
or I will drop it into water that has no living creatures in it.’ 6
Then it may occur to one monk: Now, the Lord having eaten and ‘

being satisfied . this almsfood of the Lord’s is to be thrown away

. .

if we do not eat it, the Lord will now throw it away where there is

no grass or he will drop it into water that has no living creatures

in it. But this was said by the Lord: Monks, become my heirs of
dhamma not ,
heirs of material things. But this is a material
thing, that is to say, almsfood. Suppose that I, not having eaten
this almsfood, in spite of this hunger and exhaustion, should pass
this night and day thus V He, not having eaten that almsfood,
in spite of that hunger and exhaustion, may pass this night and day
£
thus. Then it occurs to the second monk, thus: Now, the Lord,
having eaten and being satisfied this almsfood of the Lord’s . . . is

to be thrown away; if we do not eat it, the Lord will now throw it

1
bhuttdvin .
2 see B.D ii. 326, n. 2;
pavarita , i. 93 distinguishes four kinds of
. MA .

pavdrana “ invitation ” to take and therefore “ satisfying.”

,

3
Cf. M. i. 114, 364.
4 At Pac, 35 { Vin, iv. 81 ff.) monks may eat food that is left over.
6
For this sentence cf. Vin. i. 157, 225, ii. 216; S. i. 169; M. i. 207, iii. 157;
Sn. p. 15. At Pac. 20 and 62 it is made an offence for monks knowingly to
make use of water that contains life (Vin. iv. 48 /., 126).
18 3. DhammaddyddasvUa I. 13-14

away where there is no grass or he will drop it into water that has
no living creatures in it. Suppose that I, having eaten this alms-
food, having driven away this hunger and exhaustion, should pass
this night and day thus V He, having eaten that ahnsfood, having
driven away that hunger and exhaustion, may spend that night and
day thus. Although, monks, that monk, having eaten that alms-
food . may spend that night and day thus, yet that first monk
. .

1
is for me the more to be honoured and the more to be praised.

What is the reason for this ? It is, monks, that it will conduce for
a long time to that monk’s desirelessness, to his contentment,
expunging (of evil), to his being easily supported, to his putting
forth energy. 2 Therefore, monks, become my heirs of dhamma ,

not heirs of material things. I have sympathy with you and

think: How may disciples become my heirs of dhamma and not ,

heirs of material things ?”

Thus spoke the Lord when the Well-farer had spoken
;
thus, rising
from his seat, he entered the dwelling-place.
Thereupon the venerable Sariputta, not long after the Lord had
gone away, addressed the monks, saying: “ Reverend monks.”
“ Your reverence, ” [M] these monks answered the venerable
Sariputta in assent. Then the venerable Sariputta spoke thus:
“ In what respects, your reverences, while the Teacher is staying
in seclusion, do disciples not follow his example of aloofness ? And
in what respects, while the Teacher is staying in seclusion, do
9
disciples follow his example of aloofness V
“ We would come even from afar to learn from the venerable
Sariputta the meaning of this that is said. It were good indeed
if the meaning of this that is said should be spoken out by the

venerable Sariputta, so that monks, having heard the venerable

Sariputta, might master it.”
“ Very well, your reverences, listen, attend carefully, and I will
speak.”
“ Yes, your reverence,” these monks answered the vener-
able Sariputta in assent. Then the venerable Sariputta spoke
thus:
“ This is a case, your reverences, where, while the Teacher is

staying in seclusion, disciples do not follow his example as to

aloofness, they do not get rid of those things of which the Teacher

1 Quoted at Miln. 242.

2
Of. Vin.iii. 21, and see B.D. i. 37, n. 6.
 —

I. 14-15 Heirs of Dhamma 19

has spoken of getting rid, they are ones for abundance 1 and are
lax, taking the lead in backsliding, 2 throwing off the yoke 3 of
seclusion. 4 Among
them, 5 your reverences, monks who are elders
become contemptible in three ways if, while the Teacher is staying
:

in seclusion, disciples do not follow his example as to aloofness

this is the first way in which monks who are elders become con-
temptible. If they do not get which the
rid of those things of
Teacher has spoken of getting rid—this is the second way in which
monks who are elders become contemptible. If they are ones for
abundance and are lax, taking the lead in backsliding, throwing off
—
the yoke of seclusion this is the third way in which monks who are
elders become contemptible. So, your reverences, monks who are
elders become contemptible in these three ways. Among them,
your reverences, monks who are of middle standing6 newly . . .

ordained monks 7 become

contemptible in three ways. ... So, your
reverences, monks of middle standing newly ordained monks . . .

become contemptible in these three ways. In these respects,

your reverences, while the Teacher is staying in seclusion, do
disciples not follow his example as to aloofness.
But in what respects, while the Teacher is staying in seclusion, do
disciples [15] follow his example as to aloofness ? This is a case,
your reverences, where, while the Teacher is staying in seclusion,
disciples follow his example as to aloofness and get rid of those
things of which the Teacher has spoken of getting rid, they
are not ones for abundance, they are not lax, they throw off the
yoke of backsliding and take the lead in seclusion. Among them,
your reverences, monks who are elders become praiseworthy in three
ways if, while the Teacher is staying in seclusion, disciples follow
:

his example as to aloofness —

this is the first way in which monks
who are elders become praiseworthy. If they get rid of those
things of which the Teacher has spoken of getting rid this is the —
second way in which monks who are elders become praiseworthy.

1
J.e. of robes, etc,, MA. i. 101. Cf. A. i. 71 (where monks such as these are
put among the unariyan company), A ii, 148, iii. 108, 179 f.; M. i. 32.
.

2 okkamana, in regard to the

five hindrances, MA. i. 101.
3 nikkhittadhura throwing off responsibility. Cf. dhuram. nikkhipati at
,

Vin. iii. 50, and dhuram 7iikkhiUarmtte at Vin. iv. 128, 280, 291, 297, 302.
4
Aloofness from attachment, nibbana, MA. i. 101.
5
Ultra , explained at MA. 102 to
i. mean among these disciples.
6
Those, as MA. i. 102 remarks, who have been ordained from five to
nine years.
7
Those who have been ordained for less than five years.
 20 3. Dhammadayddcmrfta I. 15

throw
If they are not ones for abundance, if they are not lax, if they
off theyoke of backsliding and take the lead in seclusion this is the —
third way in which monks who are elders become praiseworthy.
So, your reverences, monks who are elders become praiseworthy in
these three ways. Among them,4 your reverences, monks who are
of middle standing newly ordained monks become praiseworthy
. . .

in three ways. So, your reverences, monks of middle standing

. newly ordained monks become praiseworthy in these three ways.
. .

In these respects, your reverences, while the Teacher is staying in

seclusion, do disciples follow his example as to aloofness.
Herein, 1 your reverences, greed is evil and ill-will2 is evil; for
getting rid of greed and for getting rid of ill-will there is the Middle
Course 3 which, making for vision, making for knowledge, 4 conduces
to tranquillity, 6 to super-knowledge, to awakening, 6 to nibbana. 7
And what, your reverences, is this Middle Course which, making for
vision, making for knowledge, conduces ... to nibbana ? It is
this ariyan Eightfold Way itself, 8 that is to say, perfect view,
perfect thought, perfect speech, perfect action, perfect mode of
livelihood, perfect exertion, perfect mindfulness, perfect concen-
tration. It is this, your reverences, that is the Middle Course which,
making for vision, making for knowledge, conduces ... to nibbana.
Herein, your reverences, anger 2 is evil and malevolence is evil
. . . hypocrisy is evil and spite is evil . . . envy is evil and stinginess
is evil . . . deceit is evil and treachery is evil . . . obstinacy is evil

1
I.e. in the foregoing teaching, MA. i. 103.
2
I.e, ill-will or anger or resentment at not getting the foods you were
greedy to get. Following terms occur at A. i. 299; c/, also A. i. 95, 100.
8
MA. i. 104 says that it is the Way, called “ Middle,” because the two ends
(or, dead-ends) of greed and ill-will do not touch it, it is free from them.
4
Of the Truths, MA. i. 104.
5
By the allaying of attachment, rdga, and so on.
4
sambodho ti maggo awakening is called the Way; because it conduces to
,

conduces to awakening, MA. i. 104.

this it
7
Because it conduces to the realisation of the deathlessness of nibbana, by
making it clear (or, present), it is said that it conduces to nibbana, MA. i. 104.
8
—
MA. i. 105 quotes Dhp. 274: “ This itself is the Way there is not another
—for the purification of vision (dassana).” The (Way) goes slaying the cor-
ruptions, or tracks out nibbana, or
it followed by one seeking nibbana. it is

Each factor of the Way—and each the Way—gets rid of opposite, and
is its
nibbana is made a mental object, MA. i. 105-106. Taken together the eight
factors constitutea process (see M. Hi. 76) with right or perfect view (under-
standing or knowledge, vijja) as the forerunner (M. iii. 71; A. v. 214).
8
The following terms down to sdtheyya, treachery, are defined at Vbh. 357.
 I. 15-16 Heir8 of Dhamma 21
and [16] impetuosity is evil arrogance is evil and pride is evil
. . .

. conceit is evil and indolence is evil. For getting rid of conceit

. .

and for getting rid of indolence there is the Middle Course which,
making for vision, making for knowledge, conduces ... to nibbana.
And what, your reverences, is the Middle Course which, making for
vision, making for knowledge, conduces ... to nibbana ? It is this
ariyan Eightfold Way itself, that is to say, perfect view, perfect
thought, perfect speech, perfect action, perfect way of living,
perfect exertion, perfect mindfulness, perfect concentration. It is
this, your reverences, that is the Middle Course which, making for
vision, making for knowledge, conduces to tranquillity, to super-
knowledge, to awakening, to nibbana.”
Thus spoke the venerable Sariputta. Delighted, these monks
rejoiced in what the venerable Sariputta had said.

Discourse on Heirs of Dhamma

the Third.

4. DISCOURSE ON FEAR AND DREAD

(Bhayabheravasutta)

Thus have I heard At one time the Lord was staying near SavatthI
:

in the JetaGrove in Anathapindika’s monastery. Then Jagussoipi

the brahman 1 approached the Lord; having approached, he ex-
changed greetings with the Lord; having exchanged greetings of
2
friendliness and courtesy, he sat down at a respectful distance ,

As he was sitting down at a respectful distance, Janussoni the

brahman spoke thus to the Lord:
“ 4 who
Good3 Grotama, these who are sons of respectable families ,

1
A brahman by birth. But the pure ones (ariyans) are called brahmans
because they exclude evil, MA. i. 109. Janussoni was not a name given him
by his parents, but was that which he received in virtue of his office as chaplain
to the king.
2 3
See B.D. ii. 42, n. 5. bho.
4
MA. i. Ill divides these into two kinds: those who are such by birth, and
those who are such by right conduct.
22 4. BkayabheravasuUa I. 16-17

have gone forth from home into homelessness out of faith in the
honoured Gotama, of these the honoured Gotama is the leader, to
these the honoured Gotama is of great service, of these the honoured
Gotama is the adviser, 1 and these people emulate the views of the
honoured Gotama.”
“ That is so, brahman, that is so, brahman. These who are sons
of respectable families, who have gone forth from home into home-
lessness out of faith in me, of these I am the leader, to these I am

of great service, of these I am the adviser. And these people

emulate my views.”
“ But, good Gotama, remote lodgings in forest 2 and in woodland
wildernesses 2 are hard to put up with, arduous is aloofness, it is
difficult to delight in solitude; methinks forests distract the mind

of a monk who does not secure concentration.”

[17]
“ That is so, brahman, that is so, brahman. Remote
lodgings in forest and inwoodland wildernesses are hard to put up
with .methinks forests distract the mind of a monk who does not
. .

secure concentration. Brahman, before my Awakening, and while

I was yet merely the Bodhisatta, not a fully self-awakened one, it
occurred to me also; Remote lodgings in forest
‘
. , . distract the
mind of a monk who does not secure concentration.’ In connection
with this it occurred to me, brahman: Whatever recluses or brah-
mans, not wholly pure in bodily actions, frequent remote lodgings
in forest and woodland wildernesses, these worthy recluses and
brahmans, because they are not wholly pure in bodily actions,
indeed evoke (in themselves) unskilled 3 fear and dread. But I,
not of impure bodily actions, frequent remote lodgings in forest and
woodland wildernesses. I am wholly pure in bodily actions, I am
one of those ariyans who, wholly pure in bodily actions, frequent
remote lodgings in forest and woodland wildernesses. I, brahman,
beholding in myself this complete purity of bodily actions, gained
greater assurance 4 for living in the forest.

1
samddapetd, as at M . iii. 4, 6, of Gotama as the adviser or instructor in
the Way to nibbana. MA. i. Ill however says “ training them in moral
habit and the rest.”
3 Defined at Vbh 251, and quoted at MA. i. 112.

8 akusala, explained at MA. i. 113 as sdvajja akkhema blameable,

faulty; ,

and unsafe, insecure . fear is unskilled through being based on sdvajja,

. .

dread through being based on akhhenuz.

4 palloma. Word occurs at D. i. 96. See JPTS. 1889, p. 206 for notes,
MA. i. 114 gives pannalemata and also khema , sotthibhdva, security.
;
I. 17-18 Fear and Dread 23

In connection with
this, it occurred to me, brahman: Whatever

recluses or brahmans, not wholly pure in speech not wholly . , .

pure in thought not wholly pure in their mode of living

. . . . . .

gained greater assurance for living in the forest.

In connection with this, it occurred to me, brahman: Whatever
recluses or brahmans, covetous, strongly passionate in their desires, 1
frequent remote lodgings in the forest and woodland wildernesses,
these worthy recluses and brahmans, because they are covetous
and strongly passionate in their desires, indeed evoke (in them-
selves) unskilled fear and dread. But I, not covetous or strongly
passionate in my desires, frequent remote lodgings in forest and
woodland wildernesses. Without covetousness am I, I am one of
those ariyans who, being without covetousness, frequent remote
lodgings in forest and woodland wildernesses. [18] I, brahman,
beholding in myself this lack of covetousness, gained greater
assurance for living in the forest.
In connection with this, brahman, it occurred to me: Whatever
recluses or brahmans, corrupt in heart, wicked in thought and
purpose, frequent remote lodgings in forest and woodland wilder-
nesses, these worthy recluses and brahmans because they are
corrupt in heart, wicked in thought and purpose, indeed evoke
(in themselves) unskilled fear and dread. Not corrupt in heart,
nor wicked in thought and purpose do I frequent remote lodgings
in forest and woodland wildernesses. Of a mind of friendliness
am I, I am one of those ariyans who, with a mind of friendliness,
frequent remote lodgings in forest and woodland wildernesses. I,
brahman, beholding in myself this mind of friendliness, gained
greater assurance for living in the forest.
In connection with this, brahman, it occurred to me Whatever :

recluses or brahmans, obsessed by sloth or torpor, 2 frequent remote

lodgings in forest and woodland wildernesses, these worthy recluses,
and brahmans, because they are obsessed by sloth and torpor,
indeed evoke (in themselves) unskilled fear and dread. Not ob-
sessedby sloth and torpor do I frequent remote lodgings in forest
and woodland wildernesses. I have got rid of sloth and torpor, I
am one of those ariyans who, rid of sloth and torpor, frequent
remote lodgings in forest and woodland wildernesses. I, brahman,
beholding in myself that sloth and torpor were got rid of, gained
greater assurance for living in the forest.

* D.
1
Cf. A. ii. 30. See A. i. 3; ii. 211. iii. 92, v. 163; i. 71.
24 4. Bhayabheravasutta I. 18-19

In connection with this, brahman, it occurred to me: Whatever

recluses or brahmans, unbalanced, of unquiet minds, frequent . . .

because they are imbalanced, of unquiet minds, they indeed evoke

(in themselves) unskilled fear and dread. Not unbalanced, not of
unquiet mind do I frequent remote lodgings in forest and woodland
wildernesses. Of quiet mind am I, I am one of those ariyans who,
with quiet minds, frequent remote lodgings in forest and woodland
wildernesses. I, brahman, beholding in myself this quiet mind,

gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Whatever
recluses or brahmans, doubting, perplexed, frequent because . . .

they are doubting, perplexed, they indeed evoke (in themselves)

unskilled fear and dread. Not doubting, not perplexed do I frequent
remote lodgings in forest and woodland wildernesses. Crossed
over doubt 1 am I, I am one of those ariyans who, crossed over
doubt, frequent remote lodgings in forest and woodland wilder-
nesses. I, brahman, beholding in myself this doubt crossed over,

[19] gained greater assurance for living in the forest.

In connection with this, brahman. Whatever recluses or
. . .

brahmans, extolling themselves, disparaging others, 2 frequent. . . .

Not extolling myself, not disparaging others do I frequent remote

lodgings in forest and woodland wildernesses. Not an extoller
of self am
not a disparager of others, I am one of those ariyans
I,

who, not extolling self, not disparaging others, frequent remote

lodgings in forest and woodland wildernesses. I, brahman, behold-
ing in myself this lack of extolling self, this lack of disparaging
others, gained greater assurance for living in the forest.
In connection with this, brahman. Whatever recluses or
. . .

brahmans, terrified, affrighted, frequent. Not terrified, not . . .

affrighted do I frequent remote lodgings in forest and woodland

wildernesses. Not horrified3 am I, I am one of those ariyans who,
not horrified gained greater assurance for living in the forest.
. . .

In connection with this, brahman. Whatever recluses or

. . .

brahmans, striving after gains, honours, fame, frequent remote

lodgings .because they are striving after gains, honours, fame
. .

they indeed evoke (in themselves) unskilled fear and dread. Not
striving after gains, honours, fame do I frequent remote lodgings in
forest and woodland wildernesses. Of few desires am I, I am one

1
tmnavicikiccha , as at D. i. 71, 110; A. iii. 297, iv. 186. 2
Cf. M. i. 95.
3
vigatalomahamsa, “ gone is horripilation, hair standing on end.”
 .

I. 19-20 Fear amd Dread 25

1
of those ariyans of few desires who frequent remote lodgings . . .

greater assurance for living in the forest.

In connection with this, brahman. Whatever recluses or . . .

brahmans, lethargic, lacking in energy, frequent remote lodgings

. because they are lethargic and lacking in energy, they indeed
. .

evoke themselves) unskilled fear and dread. Not lethargic,

(in

not lacking in energy do I frequent remote lodgings in forest and

woodland wildernesses. Of stirred up energy am I, I am one of
those ariyans of stirred up energy who frequent remote lodgings
. . .
greater assurance for living in the forest.
In connection with this, brahman [20]. . . . Whatever recluses,
of muddled mindfulness, not clearly conscious, frequent remote
lodgings . . . because they are of muddled mindfulness, not clearly
conscious, they indeed evoke (in themselves) unskilled fear and
dread. Not
muddled mindfulness, not not clearly conscious,
of
do I frequent remote lodgings in forest and woodland wildernesses.
Of raised up mindfulness am I, I am one of those ariyans of raised
up mindfulness who frequent remote lodgings greater assurance . . .

for living in the forest.

this, brahman, it occurred to me: Whatever
In connection with
recluses orbrahmans, not composed, their minds wavering, frequent
remote lodgings in forest and woodland wildernesses, these worthy
recluses and brahmans, because they are not composed, because
their minds are wavering, indeed evoke (in themselves) unskilled
fear and dread. Not not composed, my mind not wavering do
I frequent remote lodgings in forest and woodland wildernesses.
Possessed of concentration am I, I am one of those ariyans who,
possessed of concentration, frequent remote lodgings in forest and
woodland wildernesses. I, brahman, beholding in myself this
possession of concentration, gained greater assurance for living in
the forest.
In connection with this, brahman', it occurred to me: Whatever
3
recluses or brahmans, weak in intuitive wisdom, 3 drivellers,

1
Of. Dhp 7, 112; It. p. 27, 71, 116.
2 pannd extra-sensory wisdom or knowledge.
,

3 elamuga, as at M. i. iii. 306 as

32. “ dullard.” See
Translated at G.S.
also G.S. Cf.
ii. mugasukara
257, n. at Vin
1. i. 102, The idea is a .

“ driveller.” MA. i. 118 says “ elamuga means elamukha: the ga comes from
the kha. It comes to be called laldmukha (saliva-mouths). While those of
poor wisdom are talking, saliva drips from their mouths. It is called laid and
’

da. Accordingly it is said: See the saliva-mouthed two-tongued snake

‘
 26 4. BhiyabherawmOta I. 20-21

frequent remote lodgings in forest and woodland wildernesses, these

worthy recluses and brahmans, because they are weak in intuitive
wisdom, drivellers, indeed evoke (in themselves) unskilled fear and
dread. Not weak in intuitive wisdom, not a driveller do I frequent
remote lodgings in forest and woodland wildernesses. Possessed
of intuitive wisdom am I, I am one of those ariyans who, possessed
of intuitive wisdom, frequent remote lodgings in forest and woodland
wildernesses. I, brahman, beholding in myself this possession of

intuitive wisdom, gained greater assurance for living in the forest.

In connection with this, brahman, it occurred to me: Suppose

that I, on those recognised and fixed nights: the fourteenth, fifteenth

and eighth of the half-months, 1 should stay in such frightening and
horrifying lodgings as park-shrines, 2 forest-shrines, 3 tree-shrines, 4 so
that I should see that fear and dread. So I, brahman, after a time,
on those recognised and fixed nights, the fourteenth, the fifteenth
and the eighth of the half-months, stayed in such frightening and
horrifying places as park-shrines, forest-shrines, tree-shrines. As
I was staying brahman, either an animal came along, or a
there,
peacock 5 [21] broke off a twig, or the wind rustled the fallen leaves.
It occurred to me Surely this is that fear and dread coming.
: Then
it occurred to me, brahman Why am I staying longing for nothing
:

but fear ? Suppose now that I, in whatever posture I may be as

that fear and dread come upon me should, while in that same
posture, drive out that fear and dread ? If, brahman, that fear

and dread came upon me while I was pacing up and down, I, brah-
man, neither stood still nor sat down nor lay down, but drove out

(reference toJd iii. 347, which should be inserted at MA. i. 118). Therefore
they are called elamuga. Elamuga is also a reading. Some also read
elamuka. Further, there is also elamukha. Everywhere the meaning is
elamukha It seems that laid saliva, is the real synonym.
, Jd. iii. 347
explains that elamugam is so called because ela trickles, or oozes, from the
mouth. “ To drivel ” is given in the OED as “ to let saliva or mucus flow
from the mouth or nose, as infants and idiots do; to slaver. To flow ineptly
from the lips.”
1
The three days originally designated for teaching dhamma, Vin. i. 102.
2
Park, drama is defined at MA. i. 119 as flower parks and orchards, as
,

at Vin. iii. 49.

3
Forests where oblations should be taken.
4 MA. i. 119 these are trees to be worshipped at the entrance
According to
gates to villages, little towns and so on. On going to all three when afraid,
cf. Dhp. 188.
5
MA. i. 120 says that here a peacock signifies all birds.
I. 21-22 Fear and Dread 27

that fear and dread as I was pacing up and down. While I was
standing, brahman, that fear and dread came upon me. So I,

brahman, neither paced up and down nor sat down nor lay down
until I had, while I was standing, driven out that fear and dread.
While I was sitting down, brahman, that fear and dread came upon
me. So I, brahman, neither lay down nor stood up nor paced up
and down until, while I was sitting down, I drove out that fear and
dread. While I was lying down, brahman, that fear and dread
came upon me. So I, brahman, neither sat down nor stood up
nor paced up and down until I had, while I was lying down, driven
out that fear and dread.
Now there are, brahman, some recluses and brahmans who
suppose that night is similar to day and who suppose that day is
similar to night. Of these recluses and brahmans I say that they
are living in bewilderment. For I, brahman, suppose that night
is similar to night, I suppose that day is similar to day. Whoever,
brahman, in speaking aright should say: ‘A being not liable to
bewilderment has arisen in the world for the welfare of the many-
folk, for the happiness of the manyfolk, out of compassion for the
world, for the good, the welfare, the happiness of devas and men,
then, in speaking aright of me he would say: A being not liable to
4

bewilderment the happiness of devas and men.’ 1 Unsluggish

. . .

energy is stirred up by me, brahman, unmuddled mindfulness is

raised up, my body is tranquil, impassible, my mind composed,
one-pointed. So I, brahman, aloof from pleasures of the senses,
aloof from unskilled states of mind, entered into the first medita-
tion 2 which is accompanied by initial thought and discursive
thought, is born of aloofness, and is rapturous and joyful. By
allaying initialand discursive thought, with the mind subjectively
tranquillised and fixed on one point, [22] I entered into and abided
in the second meditation which is devoid of initial and discursive
thought, is born of concentration, and is rapturous and joyful. By
the fading out of rapture, I dwelt with equanimity, attentive,
and clearly conscious; and I experienced in my person that joy of
e
which the ariyans say: Joyful lives he who has equanimity and is
mindful,’ and I entered into and abided in the third meditation.

1 As at M . i. 83.
* jhana , meditation, mental absorption. As being of the fine-material
sphere, rupajjhana , they are conditioned by concentration, samadhi, and by
the absence of the five hindrances, nlvaranani. This statement of the
meditation processes is of frequent occurrence in the Majjkima.
 28 4. I. 22

By getting rid of joy, by getting rid of anguish, by the going down

of my former pleasures and sorrows, I entered into and abided in the
fourth meditation which has neither anguish nor joy, and which is

entirely purified by equanimity and mindfulness.

Thus with the mind composed, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, I directed my mind to the knowledge and re-
collection of former habitations 1 I remembered a variety of former
:

habitations, thus: one birth, two births, three . . . four . . . five . . .

ten . twenty
. . thirty . forty
. . fifty ... a hundred
. . . . . . . . .

a thousand ... a hundred thousand births, and many an eon of

integration and many an eon of disintegration and many an eon of
integration-disintegration; such a one was I by name, having such
and such a clan, such and such a colour, so was I nourished, such
and such pleasant and painful experiences were mine, so did the
span of life end. Passing from this, I came to be in another state 2
where such a one was I by name, having such and such a clan,
such and such a colour, so was I nourished, such and such pleasant
and painful experiences were mine, so did the span of life end.
Passing from this, I arose here 3 Thus I remember divers former
.

habitations in all their modes and detail. This, brahman, was the
first knowledge attained by me in the first watch of the night;

ignorance was dispelled, knowledge arose, darkness was dispelled,

light arose, even as I abided diligent, ardent, self-resolute.
Then with the mind composed, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, I directed my mind to the knowledge of the
passing hence and the arising of beings. With the purified deva-
vision surpassing that of men I see beings as they pass hence or
come to be I comprehend that beings are mean, excellent, comely,
;

ugly, well-going, ill-going, according to the consequences of their

deeds, and I think: Indeed these worthy beings who were possessed
of wrong conduct in body, who were possessed of wrong conduct of

1
On these three “ knowledges ” see e.g. Vin. iii. 3-4, and notes at B.D. i.

7-10.
2
MA. 125 says this was the Tusita abode (where the Bodhisatta passes
i.

his last “ birth ” before beingbom for the final time as a man). Here he was
a devaputta called Setaketu, in the same class as those devas, the colour of
gold, nourished on beautiful deva-food. He experienced deva-like happiness,
but his painful experiences were those connected only with the sankkdras.
3
MA. i. 126, “ here in the womb of the lady Mahamaya.”
 L 22-23 Fear and Dread 29

speech, who were possessed of wrong conduct of thought, scoffers

at the ariyans, holding a wrong view, incurring deeds consequent
—
on a wrong view these, at the breaking up of the body after
dying, have arisen in a sorrowful state, a bad bourn, the abyss,
Niraya Hell. But these worthy beings who were possessed of good
conduct in body, [23] who were possessed of good conduct in speech,
who were possessed of good conduct in thought, who did not scoff
at the ariyans, holding a right view, incurring deeds consequent
—
on a right view these, at the breaking up of the body after dying,
have arisen in a good bourn, a heaven world. Thus with the
purified deva- vision surpassing that of men do I see beings as they
pass hence, as they arise; I comprehend that beings are mean,
excellent, comely, ugly, well-going, ill-going according to the
consequences of their deeds. brahman, was the second
This,
knowledge attained by me in the middle watch of the night;
ignorance was dispelled, knowledge arose, darkness was dispelled,
light arose, even as I abided diligent, ardent, self-resolute.
Then with the mind composed fixed, immovable, I directed
. . .

my mind to the knowledge of the destruction of the cankers. I

understood as it really is: This is anguish, this is the arising of
anguish, this is the stopping of anguish, this is the course leading
to the stopping of anguish. I understood as it really is: These are
the cankers, this is the arising of the cankers, this is the stopping
of the cankers, this is the course leading to the stopping of the
cankers. Knowing this thus, seeing thus, my mind was freed from
the canker of sense-pleasures, and my mind was freed from the
canker of becoming, and my mind was freed from the canker of
ignorance. 1In freedom the knowledge came to be: I am freed;
and I comprehended Destroyed is birth, brought to a close is the
:

Brahma-faring, done what was to be done, there is no more of

is

being such or such. 2 brahman, was the third knowledge

This,
attained by me in the last watch of the night; ignorance was dis-
pelled, knowledge arose, darkness was dispelled, light arose even as I

abided diligent, ardent, self-resolute.

1
At the paraUel passage at Yin, iii. 5. the four cankers are mentioned.
But only three at A. ii. 211, iv. 179.
2 ndparam itthattdya.
MA, i. 128 (cf. DA, 112, SA, i. 205) say there is
not now again itthambhava (being thus) owing to development in the Way
or to the destruction of the depravities. Or it means that for me there is
no further continuity of the khandhas , for, being thoroughly understood, they
are like trees cut down at the roots.
30 4. Bhayabheravasutta I. 23-24

But it may be, brahman, that this occurs to you: Is the

1 recluse ‘

Gotama even today not devoid of attachment, not devoid of

aversion, not devoid of confusion, and that therefore he frequents
remote lodgings in forest and woodland wildernesses V But this
is not to be taken in this way, brahman. I frequent remote
lodgings in forest and woodland wildernesses, brahman, beholding
two special reasons: beholding for the self 8 an abiding in ease here
and now, 8 and being compassionate for the folk that come
after.*”
“ The folk that come after have the compassion of the revered
Gotama [24] because of his perfection, because of his complete
self-awakening. Excellent, good Gotama, excellent, good
Gotama.
It is what had been upset, or might
as if one might set upright
disclose what was covered, or show the way to one who had gone
astray, or bring an oil-lamp into the darkness so that those with
vision might see material shapes —
even so in many a figure has
dhamma been made clear by the revered Gotama. Thus I am going
to the revered Gotama for refuge, to dhamma and to the Order of
monks. May the revered Gotama accept me as a layfollower going
for refuge from today forth for as long as life lasts.”

Discourse on Fear and Dread

the Fourth

1
Also at A. i. 60.
* MA. i. is present here and now.
128, for the individuality that
3
In regard to the four postures, MA. i. 128.
4 pacchimam janatam. See B.D. i. 66, n. MA. i. 129 says: “ the young
men of family, gone forth from faith, seeing that the Lord dwells in the forest,
think that the Lord would not undertake forest lodgings if there were not
something to be known, something to be got rid of, something to be developed,
—
something to be realised so why should not they? And they think that they
should dwell there. Thus do they quickly become end-makers of anguish.
Thus there comes to be compassion for those who come after (or, the lowest
of folk).”
 5. DISCOURSE ON NO BLEMISHES
(Ananganasutta ) 1

Thus have heard At one time the Lord was staying near SavatthI
I :

in the JetaGrove in Anathapindika’s monastery. While he was

there the venerable Sariputta addressed the monks, saying:
“ Reverend monks.” “ Your reverence,” these monks answered
the venerable Sariputta in assent. Then the venerable Sariputta
spoke thus
“ Your reverences, these four kinds of persons 2 are found existing
in the world 3What are the four ? Your reverences, there is here
.

some person with a blemish 4 who thinks: ‘I have a subjective

blemish but who does not comprehend it as it really is. And there
5

is the person with a blemish who, thinking: ‘

I have a subjective
blemish/ comprehends it as it really is.

There is here the person without a blemish who thinks: I have *

no subjective blemish/ but who does not comprehend it as it really

is. And there is the person without a blemish who, thinking:
‘
I have no subjective blemish/ comprehends it as it really is.
Where, your reverences, there is this person with a subjective
5
blemish who thinks, I have a subjective blemish but does not
*
,

comprehend it as it really is, this one, of these two persons with

a blemish, is shown to be the inferior man 6 Where, your rever- .

ences, there is a person with a subjective blemish who thinks,

5
*
I have a subjective blemish ,
and comprehends it as it really is.

1
Referred to at MA. ii. 246: Visrn, 377. The AwtngarmvaUhusuWx ,

mentioned at V A. i. 158, probably refers to this Majjhima Sutta.

2
MA. i. 137 notes that there is both a conventional teaching and a
teaching according to ultimate truth (paramutthadesand). Herein “ individ-
ual person, being, woman, man, khattiya, brahman, deva, Mara ” come
under conventional meaning; and “impermanence, anguish, insubstantiality,
”
the khandhas, the elements, the planes, the applications of mindfulness
under ultimate truth. “ The four persons are to be understood in the con-
ventional way ” (MA. i. 139).
3
MA.
139 calls this sattaloka the world of beings.
i. ,

4
Vbh 368: ” attachment, hatred and folly are called the three blemishes.”
.

MA. i. 139ff. equates them with the defilements, the kilesa.

6 hlnapurisa.

31
32 5. Anangavumitta I. 24-25

this one, of these two persons with a blemish, is shown to be the

best man.
Where, your reverences, there is a person without a subjective
blemish [25] who thinks, I have no subjective blemish/ but does
‘

not comprehend it as it really is, this one, of these two persons

without a blemish, is shown to be the inferior man. Where, your
reverences, there is a person without a subjective blemish who
thinks, *
I have no subjective blemish,’ and comprehends it as it

really is, this one, of these two persons without a blemish, is shown
to be the best man.”
When this said, the venerable Moggallana the Great
had been
spoke thus to the venerable Sariputta: “ Now, reverend Sariputta,
what is the cause, what the reason why, of these two persons with
a blemish, one is shown as being the inferior man, while the other
is shown as being the best man ?”
“ Where, your reverence, there is this person with a blemish

who thinks: have a subjective blemish,’ but who does not com-
‘
I
prehend it as it really is, this may be expected for him that he will :

not generate desire, or strive, or stir up energy for getting rid of

that blemish he will pass away while he has attachment, aversion,
;

and confusion, while he has the blemish, while his mind is tarnished.
Your reverence, it is like a bronze bowl, brought back from a shop
or smithy covered with dust and dirt and that the owners would
not make use of or clean, but would throw away in the dust. In
consequence, your reverence, would that bronze bowl become more
tarnished with dirt after a time ?”
“ Yes, your reverence.”
“ Even so, your reverence, for that person with a blemish who
4
thinks : 1 have a subjective blemish,’ but does not comprehend it
as it really is, this is to be expected that he will not generate desire,
:

or strive, or stir up energy for getting rid of that blemish; he will

pass away while he has attachment, aversion, confusion, while he
has the blemish, while his mind is tarnished.
Where, your reverence, there is this person with a blemish who
thinks ‘I have a subjective blemish,’ and comprehends it as it
:

really is, this may be expected for him: that he will generate desire,
and strive, and stir up energy for getting rid of that blemish; he
will pass away without attachment, without aversion, without
confusion, without the blemish, his mind untarnished. Your
reverence, it is like a bronze bowl, brought back from a shop or
smithy covered with dust and dirt, but which the owners would use
L 25-26 No Blemishes 33

and would clean, and would not throw away in the dust., [ 26] In
consequence, your reverence, would that bronze bow] become more
clean after a time with the cleaning ?”
“ Yes, your reverence/*
“ Even so, your reverence, for that person with a blemish who
5
thinks: 'I have a subjective blemish, and who comprehends it
as it really is, this is to be expected: that he will generate desire and
strive, and stir up energy for getting rid of that blemish; he will
pass away without attachment, without aversion, without confusion,
without the blemish, his mind untarnished.
Where, your reverence, there is this person without a blemish who
4 5
thinks, 1 have no subjective blemish, but who does not com-
prehend it as it really is, this may be expected for him: that he will
attend to the fair aspect (of things); because of attention to the fair
aspect, attachment will deprave his mind; he will pass away while
he has attachment, aversion and confusion, while he has a blemish,
while his mind is tarnished. Your reverence, it is like a bronze
bowl, brought back from a shop or smithy quite pure, quite clean,
but which its owners would neither use nor clean, but would throw
away in the dust. In consequence, your reverence, would that
bronze bowl become more tarnished with dirt after a time ?”
55
“Yes, your reverence.
“ Even so, your reverence, for that person without a blemish
5
who thinks: 1 have no subjective blemish, but who does not
4

comprehend it as it really is, this may be expected for him; that he

will attend to the fair aspect (of things) ;
because of attention to the
fair aspect,attachment will deprave his mind; he will pass away
while he has attachment, aversion and confusion, while he has a
blemish, while his mind is tarnished.
Where, your reverence, there is this person without a blemish
5
who thinks, 1 have no subjective blemish, and comprehends it as
4

it really is, this may be expected for him: that he will not attend to

the fair aspect (of things); because there is no attention to the fair
aspect, attachment will not deprave his mind; he will pass away
without attachment, without aversion, without confusion, without
a blemish, his mind untarnished. Your reverence, it is like a bronze
bowl, brought back from a shop or smithy quite pure, quite clean,
but which the owners would use and would clean, and would not
throw away in the dust. In consequence, your reverence, would
that bronze bowl become more clean after a time with the cleaning V
9

44 55
Yes, your reverence.
 :

34 I. 26-27

“ Even your reverence, for this person without a blemish

so,
have no subjective blemish and who comprehends
4 5
who thinks, 1
it as it really is, this may be expected for him: that he will not
attend to the fair aspect (of things); because there is no attention
to the fair aspect, attachment will not deprave his mind; he will
pass away without attachment, without aversion, without con-
fusion, without blemish, his mind untarnished. This, reverend
[27] Moggallana, is the cause, this the reason why, of these two
persons with a blemish, the one is shown to be the inferior man,
while the other is shown to be the best man. This, reverend
Moggallana, is the cause, this the reason why, of these two persons

without a blemish, the one is shown to be the inferior man, while

the other is shown to be the best man.”
44
Blemish, blemish,’ is it called, your reverence ? Now, of what
4

blemish ?”
4
is this a synonym, your reverence, that is to say
’

44
Your reverence, this —that is to say
4
blemish ’
—is a synonym
for being occupied with evil unskilled wishes. This situation
occurs, your reverence, when a wish such as this may arise in some
4
monk Indeed, should I fall into an offence, the monks might
here :

—
not find out about me 1 that I have fallen into an offence.’ This
situation occurs, your reverence, when monks may find out about
that monk, that he has fallen into an offence. He, thinking that
the monks have found out that he has fallen into an offence, be-
comes angry and discontented. Whatever is anger, your reverence,
whatever is discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
4
may arise in some monk here But if I have fallen into an offence,
:

the monks might reprove me in private, not in the midst of an

Order.’ This situation occurs, your reverence, when monks might
reprove him in the midst of an Order, not in private. He, thinking
The monks are reproving me in the midst of an Order, not in
4

private, becomes angry and discontented. Whatever is anger,

your reverence, whatever is discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here Should I have fallen into an offence,
:
4

an equal2 should reprove me, not one who is not an equal.’ This

1
See Vin. ii. 32.
2
sappatipuggabx. MA,
144 says this means “ an equal person.
i. Equal ‘
’

means one who has an ‘

Patipuggala
offence. means the reprover. He ’

thinks it possible to say, wishing for reproof from one who has an offence,
‘
You have fallen into this and that offence. You can reprove me after you
I. 27-28 No Blemishes 35

situation occurs, your reverence, when one who is not an equal

£

might reprove that monk. He, thinking: One who is not an equal
is reproving me, not one who is an equal/ becomes angry and

discontented. Whatever is anger, your reverence, whatever is

discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here O may the Teacher teach dhamma
f
:

to the monks, having interrogated me only time and again/ This

situation occurs, your reverence, when the Teacher may teach
dhamma to the monks having interrogated some other monk time
and again, [28] and when the Teacher may teach dhamma to the
monks not having interrogated that monk time and again. He,
thinking: The Teacher teaches dhamma to the monks having
‘

interrogated another monk time and again; the Teacher teaches

dhamma to the monks not having interrogated me time and again/
becomes angry and discontented. Whatever is anger, your rev-
erence, whatever is discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here :
‘
0 may the monks enter the village
for rice having put me in front; 1 may the monks not enter the
village for rice having put another monk in front/ This situation
occurs, your reverence, when the monks may enter the village for
rice having put another monk in front, they may enter a village for
4
rice not having put that monk in front. He, thinking: The monks
are entering the village for rice having put another monk in front,
they are entering the village for rice not having put me in front/
becomes angry and discontented. Whatever is anger, your rever-
ence, whatever is discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here 0 may I receive the best seat, the
c
:

best water, the best almsfood in a refectory,

2 may no other monk
receive the best seat, the best water, the best almsfood in the
refectory/ This situation occurs, your reverence, when another
monk may receive the best seat, the best water, the best almsfood
in a refectory, when that monk does not receive the best seat ... in
the refectory. He, thinking:
c
Another monk is receiving the best
seat ... in the refectory; I am not receiving the best seat ... in the

have confessed it.* Or, he may wish for reproof from one of his own birth,
family, learning, experience, or ascetic practice.”
1
I.e. of the procession walking for almsfood to be put into their bowls.
2
See Vin . ii. 161, where a list of those monks fit for such an honour is given.
36 5. AmrujaruisttMa I. 28-29

refectory,’ becomes angry and discontented. Whatever is anger,

your reverence, whatever is discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here O may I, when I have eaten in a
:
‘

refectory, give the thanks, may no other monk, when he has eaten
in a refectory, give the thanks.’ This situation occurs, your
reverence, when another monk, when he has eaten in the refectory,
may give the thanks, when that monk, when he has eaten in the
refectory, may not give the thanks. He, thinking: *
Another monk,
when he has eaten in the refectory, is giving the thanks; I, when
I have eaten in the refectory, am not giving the thanks,’ becomes
angry and discontented. Whatever is anger, your reverence,
whatever is discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here O may I teach dhamma to the monks
:
£

who are in a monastery, may no other monk teach dhamma to the

monks who are in the monastery.’ This situation occurs, your
reverence,when another monk may teach dhamma when that . . .

monk [29] may not teach dhamma to the monks who are in a
monastery. He, thinking, Another monk is teaching dhamma to
‘

the monks who are in a monastery, I am not teaching dhamma to the

monks who are in the monastery,’ becomes angry and discontented.
Whatever is anger, your reverence, whatever is discontent, both
are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here 0 may I teach dhamma to the nuns
:
‘

who are in a monastery ... to layfollowers who are in a monastery

... to women layfollowers who are in a monastery, may no other
monk teachdhamma to the women layfollowers who are in a
monastery.’ when some
This situation occurs, your reverence,
other monk may teach dhamma to the women layfollowers who
are in a monastery, when that monk does not teach dhamma ... in
a monastery. He, thinking: Another monk is teaching ... I am
‘

not teaching ... in a monastery,’ becomes angry and discontented.

Whatever is anger, your reverence, whatever is discontent, both are a
blemish.
This situation occurs, your reverence, when a wish such as this
may arise insome monk here 0 may the monks revere, esteem,
:
‘

venerate, honour me, may they revere, esteem, venerate, honour no

other monk. ... 0 may the nuns the layfollowers, the women
. . .

layfollowers revere, esteem, venerate, honour me, may they revere

I. 29-30 No Blemishes 37

. , . honour no other monk/ This situation occurs, your reverence,

when the monks . the nuns. the Jayfollowers
. the women . . . . . .

layfollowers may revere, esteem, venerate, honour some other

monk, when they do not revere honour that monk. He, thinking . . ,

4
The monks ... the nuns ... the layfollowers ... the women lay-
followers are revering, esteeming, venerating, honouring some other
monk, they are not revering honouring me,’ becomes angry and
. . .

discontented. Whatever is anger, your reverence, whatever is

discontent, both are a blemish.
This situation occurs, your reverence, when a wish such as this
may arise in some monk here O may I receive fine robe-material, :
*

may no other monk receive fine robe-material 2 [ 30] fine . . . . . .

almsfood . . . fine lodgings . . . fine requisites of medicines for the

sick, may no other monk receive fine requisites of medicines for the
sick/ This situation occurs, your reverence, when another monk
may receive fine requisites of medicines for the sick,when that monk
does not receive fine requisites of medicines for the sick. He,
t hinkin g : ‘
Another monk is receiving fine requisites of medicines
for the sick, I am not receiving fine requisites of medicines for the
sick/ becomes angry and discontented. Whatever is anger, your
reverence, whatever is discontent, both are a blemish. This, your
reverence —that is to say ‘
blemish
5
—is a synonym for being
occupied with evil unskilled wishes.
In whatever monk, your reverence, it is seen and also heard that
these occupations with evil unskilled wishes are not destroyed
even though he be a forest-dweller whose lodgings are remote, one
who walks for almsfood on continuous almsround 1 a rag-robe ,

wearer who wears robes that are worn thin then his fellow —
Brahma-farers do not revere, esteem, venerate, honour him. What
isthe cause of this ? It is that these see and also hear of this
reverend one that his occupations with evil unskilled wishes are
not destroyed. Your reverence, it is like a bronze bowl brought
back from a shop or smithy quite pure, quite clean; its owners,
having with a dead snake or a dead dog or a dead human
filled it

being, and having enclosed it in another bronze bowl, might take

4
it back inside the shop. People, on seeing it, would say; Just

1
I.e. not picking and choosing between the houses he would visit, but

taking them in the order in which they come, according to Sekhiya 33.
2 MA. i. 149 says that this may be due to three causes: because they are

cut with a knife, sewn with a coarse long thread, or stained by dust.
 38 5. Anangariasutta I. 30-31

look, what is this that has been brought back like a very lovely
thing V Having lifted it up and opened it, they would look at it;
at the sight of it, repugnance would set in and loathing would set in
and disgust would set in; those who had been hungry would have
no desire for food, far less those who had eaten already even so, —
your reverence, of whatever monk it is seen and heard that these
occupations with evil unskilled wishes are not destroyed —even
though he be a forest-dweller . . . who wears robes that are worn
thin —then his fellow Brahma-farers do not revere, [81] esteem,
venerate, honour him. What is the cause of this ? This reverend
one’s occupations with evil unskilled wishes are seen as well as heard
to be not destroyed.
In whatever monk, your reverence, these occupations with evil
unskilled wishes are seenand are heard to be destroyed even —
though he were staying near a village, were one who is invited, 1
were one who wears householder’s robe-material2 then his fellow —
Brahma-farers would revere, esteem, venerate, honour him. What
is the cause of this ? It is that these see and also hear of that
reverend one that his occupations with evil unskilled wishes are
destroyed. Your reverence, it is like a bronze bowl, brought back
from a shop or smithy quite pure, quite clean. Its owners, having
filled it with fine rice; rice-water, the black grains removed, with

various curries, various vegetables, and having enclosed it in

another bronze bowl, might take it back inside the shop. People,
seeing it, would say: Just look, what is this that has been brought
‘

back like a very lovely thing V Having lifted it up, having opened
it, they would look at it. On seeing it, liking would set in, and no
loathing would set in and no disgust would set in; even those who
had eaten would have a desire for food, how much more those who
—
were hungry ? even so, your reverence, of whatever monk it is
seen and heard that these occupations with evil unskilled wishes
are destroyed—even though he were staying near a village then . . .

his fellow Brahma-farers would revere honour him. What is

. . .

the cause of this ? It is that these see and also hear of this reverend
one that his occupations with evil unskilled wishes are destroyed.”
When this had been said, the venerable Moggallana the Great

1 I.e. to go and take his meals at houses (either as a regular diner, or as one
specially invited) instead of walking for his almsfood. Cf, A. iii. 391.
2
I.e. robe-material given by householders —superior to robes made of
rags taken from the dust-heap. Cf, M . iii. 126.
 ;

I. 31-32 No Blemishes 39

spoke thus to the venerable Sariputta: “ A simile occurs 1 to me,

reverend Sariputta.”
“ Let it be evident, 2 reverend Moggallana.”
“ Once I, your reverence, was staying near Rajagaha in the
mountain Cowpen. 3 Then
I, your reverence, having dressed in

the morning, taking my

bowl and robe, entered Rajagaha for alms-
food. Now at that time Samiti, the son of a vehicle maker, was
shaping a felloe, and the Naked Ascetic, Pandu’s son, who had
formerly been the son of a vehicle maker, was standing near him.
Then, your reverence, this reasoning arose in the mind of the Naked
Ascetic, 4 Pandu’s son, who had formerly been the son of a vehicle
maker :
‘
O that this Samiti, the son of a vehicle maker, might
shape away this felloe’s crookedness, its twist and notch, so that the
felloe, without crookedness, without twist, without notch, might
be clear and placed on the pith.’ [32] Even while there was this
reasoning in the mind of the Naked Ascetic, Pandu’s son, who had
formerly been a vehicle maker, so did Samiti, the son of a vehicle
maker, shape away that crookedness and that twist and that notch
from the felloe. Then, your reverence, the Naked Ascetic, Pan^u’s
son, who had formerly been the son of a vehicle maker, was delighted
he let forth a cry of delight: It seems as if he is shaping it away
‘

because with his heart 5 he knows my heart.’ Even so, your

reverence, those persons who are without faith, but who, in want
of a way of living, have gone forth from home into homelessness, not
from faith, who are crafty, fraudulent, deceitful, who are unbalanced 6
and puffed up, who are shifty, scurrilous and of loose talk, the doors
of whose sense-faculties are not guarded, who do not know modera-
tion in eating, who are not intent on vigilance, indifferent to recluse-
ship, not of keen respect for the training, ones for abundance, lax,
taking the lead in backsliding, shirking the burden of seclu-

1
patibhati explained by upatthati at MA. i. 151.
2
patibhatu. MA. i. 151 says, “ let it occur, let it rise up. The meaning
is: you speak.”
3
Giribbaje. MA. i. 151 says, “ it (Rajagaha) was called Giribbaja be-
cause stood like a cattle pen (vaja) with a circle of mountains an round.”
it

So Giribbaja, which is usually taken as a name for Rajagaha, is the Cowpen

in the mountains which surround Rajagaha.
4
MA.
i. 151 explains djlviJca as naggasamanu. See A. L. Basham, History
and Doctrines of the Ajivikas , London, 1951.
6
hadaya .

• This word and the next four also occur at M. i. 470, S. i. 01, 203; all at

A. iii. 198-199.
 : —
40 5. AmnganasuMa I. 32

sion, 1 who are indolent, of feeble energy, of confused mindfulness, not

clearly conscious, not concentrated but of wandering minds, who
are weak in wisdom, drivellers 2 it seems that the venerable —
Sariputta, because he knows their hearts with his heart, is shaping
them by means of this disquisition on dhamma.
But those young men of respectable families who, from faith,
have gone forth from home into homelessness, who are not crafty,
fraudulent or deceitful, who are not unbalanced, not puffed up, not
shifty, not scurrilous or of loose talk, the doors of whose sense-
faculties are guarded, who know moderation in eating, who are
intent on vigilance, who long for recluseship, who are of keen respect
for the training, not ones for abundance, not lax, shirking back-
sliding, taking the lead in seclusion, who are of stirred up energy,
with mindfulness aroused, clearly conscious, who are
self-resolute,
concentrated, their minds one-pointed, who have wisdom, are not
drivellers —these, dhamma from
having heard this disquisition on
the venerable Sariputta, seem to drink seem to savour it with it,

speech as well as with mind. Indeed it is good that a fellow

Brahma-farer, having caused one to rise up from3 what is unskilled,
establishes him in what is skilled. Your reverence, it is like 4
a woman or a man, young and of tender years, fond of adornment,
who, having washed the head, having acquired a garland of lotuses
or a garland of jasmine or a garland of acacia creeper, and having
taken it in both hands should place it on the top of the head
even so, your reverence, those young men of respectable families
who have gone forth from home into homelessness from faith,
who are not crafty having heard this disquisition on dhamma
. . .

from the venerable Sariputta, seem to drink it, seem to savour it

with speech as well as with mind. Indeed it is good that a fellow
Brahma-farer, having caused one to rise up from what is unskilled,
establishes him in what is skilled.”
In this wise did each of these great beings 5 rejoice together in
what was well spoken by the other.

Discourse on No Blemishes
the Fifth

1
As at M . i. 14. 2
As at M . i. 20.
3
vntthdpetva. Or having caused one to remove himself from.
4
As at Vin. ii. 255, A. iv. 278, etc.
5
mahanaga. MA. i. 153 says that this is what the two chief disciples
and called; it gives three derivations for naga, and quotes Sn. 522.
 6. DISCOURSE ON WHAT ONE MAY WISH
( Akankheyyasutta 1 )

[33] Thus have I heard

2
At one time the Lord was staying near
:

Savatthi in the Jeta Grove in Anathapindika’s monastery. While

he was there the Lord addressed the monks, saying: “ Monks.”
“ Revered one,” these monks answered the Lord in assent. The
Lord spoke thus :

“ Fare along, monks, possessed of moral habit, possessed of the

Obligations, fare along controlled by the control of the Obligations,
possessed of right conduct and resort, seeing danger in the slightest
faults; undertaking them rightly, train yourselves in the rules of
training. 3
Monks, if a monk should wish :
4
May I be agreeable to my fellow
Brahma-farers, liked by them, revered and respected,’ he should
be one who fulfils the moral habits, who is intent on mental tran-
quillity within, 4 whose meditation is uninterrupted, who is endowed
with vision, 5 a cultivator of empty places. 6
Monks, if a monk should wish :
‘
May I be one who receives the
requisites of robes, almsfood, lodgings, and medicines for the sick,’
he should be one who fulfils the moral habits ... a cultivator of
empty places.
Monks, if a monk should wish May these services of those 7 :
‘

from whom I enjoy the requisites of robes, almsfood, lodgings,

requisites for the sick, be of great merit, of great advantage,’ he
should be one who fulfils the moral habits ... a cultivator of empty
places.
4
Monks, if a monk should wish: May this be a great fruit, a great

1
At MA . i. 15, DA. i. 50 this Sutta is mentioned as an example of a dis-
course preached by the Buddha of his own accord, attano ajjhamyen eva. ’

2
Cf. A. v. 131.
3
MA. i. 155 says all is given in detail in Vism. (p. 16f.). Cf. D.i. 63;
Miln. 375.
4
Cf. M. i. 213; It. p. 39.
5
vipassand. A sevenfold viewing, anupassana , is mentioned at MA. i.

157, Pts. i. 10.

6
Cf. Khp. VII. 7
MA. i. 159 says devas or men.
41
 42 6. Akankheyyamtta I. 33-34

advantage to those of my kith and kin who, their minds pleased,

recollect the departed who have passed away, 1 he should be one who
fulfils the moral habits ... a cultivator of empty places.

Monks, if a monk should wish: May I be one who overcomes ‘

aversion 2 and liking3 and may aversion not overcome me, may I fare
,
4
along constantly conquering any aversion that has arisen/ he should
be one who fulfil s the moral habits ... a cultivator of empty
places.

Monks, if a monk should wish: ‘May I be one who overcomes fear

and dread, and may fear and dread not overcome me, may I fare
along constantly conquering any fear and dread that has arisen/
he should be one who fulfils the moral habits ... a cultivator of
empty places.
Monks, if a monk should wish: ‘May I be one who, at will,

without trouble, without difficulty, acquires the four meditations

which are of the purest mentality, abidings in ease here-now, 6 he
should be one who fulfils the moral habits ... a cultivator of empty
places.
Monks, if a monk should wish Those incorporeal deliverances 6
:
‘

which are calmed, transcending forms, may I fare along having

realised 7 them while in the body/ 8 he should be one who fulfils the
moral habits ... a cultivator of empty places.
[34] Monks, if a monk should wish: By the total destruction of ‘

the three fetters may I be a stream-attainer 9 not liable to the

Downfall, assured, bound for awakening/ he should be one who
fulfils the moral habits ... a cultivator of empty places.
Monks, if a monk should wish: ‘
By the total destruction of the
three fetters, by the reduction of attachment, aversion, confusion,
may I be a once-retumer having come back once only to this
;

1
Cf. Sn. 590.
2
MA . i. 160, for remote lodgings. Cf M. . iii. 97, A . iv. 291, v, 132 for this
whole passage.
8
MA. i. 160, to the five strands of sense-pleasures.
4
Cf. M. i. 354; A. ii 23, iii. 114, 133, v. 132, etc.
5
ditthadhamma is called the present individuality. Here the meaning is
“ of beings abiding in ease,” for which a synonym is the four meditations on
the fine-material plane.
8 D. ii. 70.
Cf.
7
phassitva. MA. i. 162 says namakdyena phusitvd; papunitvd adhigantva.
8
Icayena.
9
MA. i. 162 says “ stream ” is a synonym for the Way and quotes S. v. 347,
adding that here (i.e. above) the name is given for a fruit of the Way.
 I, 34 What one may Wish 43
2

world, may I make an end 4 1 he should be one

of anguish/ who fulfils
the moral habits ... a cultivator of empty places.
Monks, if a monk should wish:
£
By the total destruction of the
five fetters that bind one to the lower world, may I be of spon-
taneous uprising, one who has utterly attained to nibbana there,®
not liable to return from that world, he should be one who fulfils

the moral habits ... a cultivator of empty places.

Monks, if a monk should wish: May I experience the various 4

forms of psychic power 6 having been one may I be manifold, having

;

been manifold may I be one; manifest or invisible may I go un-

hindered through a wall, through a rampart, through a mountain
as if through air; may I plunge into the ground and shoot up again
as if in water; may I walk upon the water without parting it as if
on the ground; sitting cross-legged may I travel through the air
like a bird on the wing; with my hand may I rub and stroke this
moon and sun although they are of such mighty power and majesty;
and even as far as the Brahma-world may I have power in respect
of my body/ 6 he should be one who fulfils the moral habits ... a
cultivator of empty places.
Monks, if a monk should wish By the :
4
purified deva - like hearing
which surpasses that of men, may I hear both (kinds of) sounds
dem-like ones and human ones, whether they be far or near/ he
should be one who fulfils the moral habits ... a cultivator of empty
places. 7
Monks, if a monk should wish May I know intuitively by mind :
4

the minds of other beings, 8 of other individuals, so that I may know

intuitively of a mind that is full of attachment 9 aversion . . . . . .

confusion, that it is full of attachment aversion confusion; . . . . , .

or of a mind that is without attachment without aversion . . . , . .

without confusion, that it is without attachment without . . .

1 MA. i. 163 explains dukkha here as vattadukkha, the anguish of wh r

i li ng
(on in recurrent birth).
2 See M. Sutta 64.

8
This formula therefore is not “ peculiar to Samy. and Aug.”, as stated at
G.S. ii. 243, n. 1.
4 The Brahma- world, MA . i. 164.
5
M. i. 494; D. 78; A
i. 170, 255, etc.
i.

6
This is called the marvel of psychic power at A. i. 170. Cf. also S. v.
282, etc.
7
Cf. A. i. 256.
8
As at e.g. M. i. 59, 69. See notes at p. 76, below.
9
Cf. M . i. 59, 69, 495; A. i.255; D. i. 80, etc.
 44 I. 34-35

aversion without confusion; or so that I may know intuitively

. . .

of a mind that is contracted that it is contracted, or of a mind that

is distracted that it is distracted, or of a mind that has become great

that it has become great, or of a mind that has not become great
that it has not become great, or of a mind with (some other mental
state) superior to it that it has (some other mental state) superior
to it, or of a mind that has no (other mental state) superior to it that

it ha»S 110 (other mental state) superior to it, or of a mind that is

composed that it is composed, [35] or of a mind that is not composed

that it is not composed, or of a mind that is freed that it is freed,

or of a mind that is not freed that it is not freed,’ he should be one

who fulfils the moral habits . . . empty places.
Monks, if a monk should wish: ‘
May I recollect (my) manifold
former habitations, 1 that is to say, one birth, two births, three . . .

four five
. . ten
. twenty . forty
. . fifty ... a hundred
. . . . . . . . .

... a thousand ... a hundred thousand births, many an eon of

integration, many an eon of disintegration, many an eon of integra-
tion-disintegration such a one was I by name, having such and
;

such a clan, such and such a colour, so was I nourished, such and
such pleasant and painful experiences were mine, so did the span
of life end. Passing from this, I came to be in another state where
such a one was I by name, having such and such a clan, such and
such a colour, so was I nourished, such and such pleasant and
painful experiences were mine, so did the span of life end. Passing
from this I arose here. Thus may I remember (my) divers former
habitations in all their modes and detail,’ he should be one who
fulfils the moral habits empty places. . . .

Monks, if a monk should wish: ‘With the purified deva~ vision

surpassing that of men, 2 may I behold beings as they pass hence or
come to be —mean, excellent, fair, foul, in a good bourn, in a bad
bourn, according to the consequences of their deeds; may I com-
prehend: Indeed these worthy beings were possessed of wrong
conduct in body, speech and thought, they were scoffers at the
ariyans, holding a wrong view, incurring deeds consequent on a
wrong view —these, at the breaking up of the body after dying, have
bad bourn, the abyss, Niraya Hell.
arisen in a sorrowful state, a
But these worthy beings who were possessed of good conduct in
body, speech and thought, who were not scoffers at the ariyans,
holding a right view, incurring deeds consequent on a right view

1
Cf. M, i. 22; A. i. 255, etc. 2
Cf. M. i. 22-23; A . i. 256, etc.
 I. 35-36 What one may Wish 45

these at the breaking up of the body after dying have arisen in

a good bourn, a heaven world. Thus, with the purified deva-vision
surpassing that of men maythey pass hence, as
I behold beings as
they arise —mean, a good bourn, in a bad
excellent, fair, foul, in
bourn, according to the consequences of their deeds/ he should be
one who fulfils the moral habits empty places. . . .

Monks, if a monk should wish By the destruction of the cankers, 1

:
‘

having realised by my own super-knowledge here and now the

freedom of mind, 2 and freedom through wisdom3 that are cankerless,
[36] entering thereon, may I abide therein/ he should be one who
fulfils the moral habits, who is intent on mental tranquillity within,

who does not interrupt (his) meditation, who is endowed with

vision, a cultivator of empty places. That of which I have spoken
thus was spoken in relation to this: Fare along, monks, possessed
of moral habit, possessed of the Obligations, fare along controlled
by the control of the Obligations, possessed of right conduct and
resort, seeing danger in the slightest faults; undertaking them
rightly, train yourselves in the rules of training.”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Discourse on What one may Wish

the Sixth

7. DISCOURSE ON THE SIMILE OF THE CLOTH

(Vatthupamasutta) 4

Thus have heard At one time the Lord was staying near SavatthI
I :

in the Jeta Grove in Anathapindika’s monastery. While he was

there the Lord addressed the monks, saying: “ Monks.” “ Revered

1
Cf. M. i. 22-23, A . i. 256.
2
MA. 164 says this is contemplation that is freed from attachment.
i.
3
MA. i. 164 says this should be so called because it is freed from ignorance.
4
Called at MA. i. 165 Vatthasutta. It states that there are four ways
of presenting a similitude or parable in relation to its meaning; here the
simile is given first, then the meaning.
46 7. VaMhdpamastUta I. 36-37

one,” these monks answered the Lord in assent. The Lord spoke
thus:
“ Monks, as a cloth that is stained and dirty and which a dyer
might dip into this and that dye be it dark green or yellow or —
—
red or crimson would be dyed a bad colour; it would not be clear
in colour. What is the reason for this ? Monks, it is because the
cloth was not clean. Even so, monks, a bad bourn1 is to be expected
when the mind is stained. Monks, as a cloth that is quite clean,
quite pure, and which a dyer might dip into this or that dye be —
it dark green or yellow or red or crimson would be dyed a good —
colour; it would be clear in colour. What is the reason for this ?
Monks, it is because the cloth was clean. Even so, monks, a good
2
bourn is to be expected when the mind is not stained.
And what, monks, are the defilements of the mind ? Greed and
covetousness 3 is a defilement of the mind, malevolence . . . anger
. . . malice . . . hypocrisy . . . spite . . . envy . . . stinginess . . . deceit
. . . treachery . . . obstinacy . . . impetuosity . . . arrogance . .
.
pride
. conceit
. . [37] indolence is a defilement of the mind.
. . .
Monks,
a monk thinks that greed and covetousness is a defilement of the
mind, and having known it thus, he gets rid of the defilement of
the mind that is greed and covetousness; a monk thinks that
malevolence . . . anger . . . indolence is a defilement of the mind,
and having known it mind
thus, he gets rid of the defilement of the
that is indolence. When, monks, the monk thinks that greed and
covetousness is a defilement of the mind that indolence is a . . .

defilement of the mind, and having known it thus, the defilement

of the mind that is indolence is got rid of, he becomes possessed of
unwavering confidence in the Awakened One and thinks Thus :
‘

indeed is he the Lord, perfected, wholly self-awakened, endowed

with knowledge and right conduct, well-farer, knower of the
world(s), incomparable charioteer of men to be tamed, teacher of
devas and mankind, the Awakened One, the Lord.’ He becomes
1 Niraya Hell, animal birth or the realm of the departed (petavisaya).

These bad bourns are alike for householders and the homeless (recluses) if
their conduct is bad in the ways specified at MA. i. 167-168.
2
A householder arises to greatness as a man and greatness as a deva
( manussarrwhatiam pi devamahattam pi). A homeless one, if he has certain
qualifications, arises in the three great families in the human world or among
the six Kamavacara devas, or among the ten Brahma-abodes, or in the five
Pure Abodes, or in the four formless (realms), MA. i. 168.
8 Greed is the passion of delight for one’s own possessions, covetousness

that for another’s possessions, MA. i. 169.

 ; ;:

I. 37-38 Simile of the Cloth 47

possessed of unwavering confidence in dhamma and thinks

4
Dhamma is well taught by the Lord, it is self-realised, it is time-
less, 1 it is a come-and-see thing, leading onwards, 2 to be understood
individually by the wise/ He becomes possessed of unwavering
confidence in the Order and thinks: ‘
The Lord’s Order of disciples
is of good conduct, the Lord’s Order of disciples is upright, the
Lord’s Order of disciples is of wise conduct, the Lord’s Order of
disciples is of dutiful conduct, that is to say the four pairs of men,
the eight individuals. 3 This Order of the Lord’s disciples is worthy
of alms, worthy of hospitality, worthy of offerings, worthy of
reverence, it is a matchless field of merit for the world.’ 4 At this
stage 6 there is for him giving up, renouncing, rejecting, getting rid
4
of, forsaking. He, thinking : Possessed of unwavering confidence
in the Awakened One am I,’ acquires knowledge of the goal, 6
acquires knowledge of dhamma ,
7 acquires the delight that is con-
nected with dhamma\ rapture is born from that delight, being
rapturous, his body is impassible, with the body impassible, joy 8
is felt, because of joy the mind is (well) concentrated.
9 Thinking:
Possessed of unwavering confidence in dhamma am I,’ he acquires
4

knowledge of the goal [ 38]

the mind is (well) concentrated.
. . . . . .

Thinking: Possessed of unwavering confidence in the Order am 1/

4

he acquires knowledge of the goal because of joy the mind is . . .

4
(well) concentrated. Thinking: At this stage there comes to be
for me giving up, renouncing, rejecting, getting rid of, forsaking,’
he acquires knowledge of the goal, acquires knowledge of dhamma
. . . the mind is (well) concentrated.

1
akalika not belonging to time. The meaning is: of immediate fruit.
,

The immediately followed by the Way (without any interval of time).

fruit is
On these terms see Vism. 198-221.
2
I.e. to nibbana.
3 Those on the four stages of the Way, and those who have attained the
fruits of the four stages of the Way.
4 For this formula of “ confidence ” see also D . iii. 227 ;
8. ii. 69, iv. 271

A. i. 222, etc.
5
yathodi , a non-returner, MA. i. 172.
i.e. he is now
6
MA. i.
173 gives three kinds of veda (1) (literary) composition,
atthaveda . :

gantha (2) knowledge, ndrui; (3) mental ease or happiness, somanassa and
;

says here mental ease and the knowledge attached to it is meant. Of. M. i.
221, 325; A. iii. 285, v. 349.
7
dhammaveda .
8
Mental joy is meant, MA. i. 174
9
cittern samadhiyati the mind , is rightly synthesised, it remains unmoving
as though fastened. With this passage, cf. Vin . i. 294; D. i. 73; Miln. 84, etc.
 48 7. Vatthupamasutta I. 38-39

A monk, monks, of such moral habit, 1 of such dhamma 2 of such ,

—
wisdom even if he eat fine almsfood, the black grains removed,
with various curries, various vegetables, 3 that will not be a stum-
bling-block for him. Monks, even as a stained and dirty cloth, if
put in clear water becomes pure and clean, or as gold put into a
smelting-pot becomes pure and clean, in like manner, monks, a monk
of such moral habit, of such dhamma ,
of such wisdom, even if he eat
fine almsfood, the black grains removed, with various curries,
4

various vegetables, that will not be a stumbling-block for him.

He dwells, having suffused the first quarter with a mind of
friendliness, likewise the second, likewise the third, likewise the
fourth; just so above, below, across; he dwells having suffused the
whole world everywhere, in every way, with a mind of friendliness
that is far-reaching, wide-spread, immeasurable, without enmity,
without malevolence. He dwells having suffused the first quarter
with a mind of compassion sympathetic joy . equanimity
. . . . . . . .

that is far-reaching, wide-spread, immeasurable, without enmity,

without malevolence.
He comprehends: There is this, 4 there is a low, 6 there is the
excellent, 6 there is a further escape from perceptions/ 7 For one
thus knowing, thus seeing, the mind is freed from the canker of
sense-pleasures and the mind is freed from the canker of becoming
and the mind is freed from the canker of ignorance. In freedom
the knowledge comes to be that he and he comprehends:is freed,
4
Destroyed is birth, brought to a close is the Brahma-faring, done
is what was to be done, there is no more of being such or such.*

[39] Monks, this is called a monk who is washed with an inner

washing.” 8

1
MA. i. 174, the body (or mass) of moral habit connected with the way of
no-retum.
2
Ibid., the body of concentration also connected, as is the body of wisdom,
with the way of non-returners. Sila samadhi panna form the three main
branches of the Teaching. Here, dhamma takes the place, but only in name,
of samadhi , which also is sometimes called citta in this connection.
3
As at M. i. 31.
4
MA, i. 176, the attainment of arahantship.
5 anguish and its uprising. 6
Ibid,, the means of ejecting anguish.
Ibid,,
7
According to MA, i. 176 nibbana is this further escape for
sahhdgata.
one who has perception of the four brahmavihdras (referred to just above).
It is the truth of “ stopping,” i,e, the third truth. Traditionally the develop-
ment of the brahmavihdras leads to companionship with Brahma. Here,
MA. takes the result of such development to be nibbana.
8
sinata. Of, J8n, 521, nhdtaka . See also S, i. 169; M. i. 280.
 I. 39 Simile of the Cloth 49

Now at that time the brahman Sundarika-Bharadvaja 1 was

sittingnot far from the Lord. Then the brahman Sundarika-
Bharadvaja spoke thus to the Lord: “Does the revered Gotama
go down to wash in the river Bahuka ?” 2
“
Brahman, what is there to the river Bahuka ? Of what use is
the river Bahuka ?”
“ But, good Gotama, the river Bahuka is considered by the many-
folk as a means of purification, 3 the river Bahuka is considered by
the manyfolk to be for merit. For in the river Bahuka the many-
folk wash away the evil deeds that have been done.”
Then the Lord addressed the brahman Sundarika-Bharadvaja in
verses:

“ In the Bahuka, and at Adhikakka, 4

At Gaya, 4 and in the Sundarika,
In the Sarassatl, and at Payaga, 6
Then in the river Bahumat!, 6
The fool, though entering constantly,
Does not cleanse his dark deed. 7

What can the Sundarika do ?

What Payaga, what the Bahuka river ?
They do not cleanse that hostile guilty man
Intent on evil deeds.
For the puse every day is auspicious, for the pure every
day is holy, 8

1
Mentioned at S. i. 167; Sn. p. 79 as performing fire-worship on the banks
of the river Sundarika.
2
At Ja. v. 387, 388 bahuka does not seem to be the name of a river. Cf.
also Mhvu ii. 51.
3
M. text reads mokkhasammata . MA. i. 177 lokhyasammatd ti lukhabha-
vasammatd. Cokkhabhdvam visuddhibhavam deti ti See also M. i. 530
.

(Trenckner’s notes) and MA. i. 177, n. 3, 4.

4
Both are fords, MA. i. 178. 5
A ford across the Ganges, MA. i. 178.
e
MA. i: 178 says that these four are rivers; Bahuka, Sundarika, Sarassati,
Bahumatl.
7
On kartiakamma (and light, or bright, i.e. good deeds) see M. i. 389.
8
Quoted at DA. i. 139. Phaggu is an auspicious constellation, and so
the word has here been translated “ auspicious.” MA. i. 179 explains by
saying that the brahman view is that whoever bathes in the month of Phag-
guna on the day after the full moon is cleansed of evil done during the year.
Uposatha, here translated “ holy,” has no good English equivalent.
Ordinarily there are four uposatha days a month when people observe the
higher sila or fast. But for the pure every day, not necessarily only the four
 50 7. VatthUpamasutta I. 39-40

For the pure of bright deeds 1 there is ever the practice of

(good) custom.
Bathe in this only, 2 brahman,
Make all creatures secure, 8

If you do not speak a lie, 4 if you harm no living thing, 5

If you take not the ungiven, 6 are believing, not stingy —
What can you do by going to Gaya, when Gaya is only a well 6

for you ?”

When this had been said, the brahman Simdarika-Bharadvaja spoke

thus to the Lord
“ It is excellent, good Gotama; it is excellent, good Gotama.

It isgood Gotama, one might set upright what had been upset,
as if,

or disclose what had been covered, or show the way to one who had
gone astray, or bring an oil lamp into the darkness so that those
with vision might see material shapes; even so in many a figure
has dhamma been made clear by the good Gotama, I, even I, am
going to the revered Gotama for refuge, and to dhamma and to the ,

Order of monks. May I receive the going forth 7 in the presence

of the good Gotama, may I receive ordination/’ 8
Then the brahman Sundarika-Bharadvaja received the going
forth in the Lord’s presence, he received ordination. [40] Soon
after he had been ordained the venerable Bharadvaja, abiding
alone, 9 aloof, 10 diligent, ardent, 11 self-resolute, 12 not long afterwards,
by his own super-knowledge, having precisely here-now 13 realised

prescribed days, is uposatha, an “ observance ” day when all the observances

and rules of discipline are observed.
1
sucikamma pure deeds, cj. Dhp. 24.
,

2
In this teaching of mine, i. 179. MA .

3
security, khemata; MA. i. 179 says abhaya hitabhava metta , lack of fear,
welfare, friendliness. This is purity by way of mind.
4
Purity by way of speech. 6
Purity by way of gesture or body.
6
udapana.
7
pabbajjd, the initial entry or lesser ordination into the Order.
8
upasampadd, the subsequent or higher ordination, not necessarily “ final/*
as it was possible to return to “ the low life of the layman.” On the ordin-
ation ceremony and the regulations for carrying it out in the prescribed way,
see Vin. Mahavagga I.
• MA. i. 179, as to the body. 10 MA. i. 180, as to mind.
11
MA. i. and mental energy.
180, with ardour in physical
12
MA. i. 180 says “ by absence of longing as to the body and the life-
principle.*’
13
In this very individuality, attabhdva, MA. i. 180 and at MA. i. 165.
 I. 40 Simile of the Cloth 51

that matchless culmination of the Brahma-faring 1 for the sake of

which young men of family2 rightly go forth from home into home-
lessness, abided in it. He comprehended: Destroyed is birth,
brought to a close is the Brahma-faring, done is what was to be
done, there is no more of being such or such. So the venerable
Bharadvaja became one of the perfected ones.

Discourse on the Simile of the Cloth

the Seventh

8. DISCOURSE ON EXPUNGING
(Sallekhasutta)

Thus have At one time the Lord was staying near Savatthi
I heard :

in the Grove in Anathapindika’s monastery. Then the

Jeta
venerable Cunda the Great, 3 emerging towards evening from
solitary meditation, approached the Lord; having approached,
having greeted the Lord, he sat down at a respectful distance. As
he was sitting down at a respectful distance the venerable Cunda
the Great spoke thus to the Lord
“ Those various types of views, 4 Lord, that arise in the world
and are connected with theories of the self or with theories of the
world, does there come to be ejection of these views, does there
come to be renunciation of these views for a monk who wisely
reflects from the beginning ?”

1
MA . i. 180 calls this culmination of the Brahma-faring or the Way the
“ fruit of arahantship.” At M. i. 197, 205 freedom of mind is said to be the

goal and culmination.

2
Those by birth and those by habits: both meant here, MA. i. 180 as at
MA. i. 111.
3
Mentioned with other great theras at M. iii. 78; A. iii. 299; Ud. 3; Vin. iv.
66. Verses ascribed to him at Thag. 141-142.
4
Wrong views are meant,i. MA.
182. Wrong views about self (in
connection with the khandhas) number twenty (four for each of the five
khandhas). See A ii. 214, S. iii. 16. Wrong views about the world number
.

eight: that the world and the self are eternal, not eternal, both eternal and
not, neither eternal nor not eternal; see D. i. 14 ff.
 52 8. Sallekhasutta I. 40-41

“ Those various types of views, Cunda, that arise in the world

and are connected with theories of the self or with theories of the
—
world wherever these views arise and wherever they obsess (the
mind) and wherever they are current, it is by seeing them with
perfect wisdom as they really are, thus: This is not mine, 1 this ‘

am I not, 2 this is not my self/ 3 that there is ejection of these views,

that there is renunciation of these views.
The situation occurs, Cunda, when a monk here, aloof from
pleasures of the senses, aloof from unskilled states of mind, may
enter on and abide in the first meditation which is accompanied
by initial thought and discursive thought, is bom of aloofness,
and is rapturous and joyful. It may occur to him: *
I fare along 4
by expunging.' But these, 5 Cunda, are not called expungings in
the discipline for an ariyan; these are called ‘
abidings in ease here-
now 9
41] in the discipline for an ariyan.
[
This situation occurs, Cunda, when some monk here, by allaying
initial thought and discursive thought, with the mind subjectively

tranquillised and fixed on one point, may enter on and abide in the
second meditation which is devoid of initial and discursive thought,
is born of concentration, and is rapturous and joyful. It may occur
c 5
to him: I fare along by expunging ... in the discipline for an
ariyan.
This situation occurs, Cunda, when some monk here, by the
fading out of rapture, may abide with equanimity, attentive, and
clearly conscious, and may experience in his person that joy of
which the ariyans say: Joyful lives he who has equanimity and is
‘

mindful/ and may enter on and abide in the third meditation.

It may occur to him
5
I fare along by expunging ... in the discipline
:
‘

for an ariyan.
This situation occurs, Cunda, when some monk here, by getting
rid of joy, by getting rid of anguish, by the going down of his former
pleasures and sorrows, may enter on and abide in the fourth
meditation which has neither anguish nor joy, and that is entirely
purified by equanimity and mindfulness. It may occur to him:

1
To think etarh mama , this is mine, is to be in the grip of craving.
2 To think eso aham asmi I am this, is , to be in the grip of pride.
3
To think eso me attd this is my self,
f is to be in the grip of wrong view,
MA. i. 183.
4 At MA. i, 244-5, Vbh. 252 (quoted AsL 167), Nd. ii, 237, viharati is
explained by verbs of motion. The idea is that the expunger moves from
higher things to higher.
6
The plural number is used in reference to the properties of the jhanas.
 I. 41-42 Expunging 53
‘
along by expunging.’ But these, Cunda, are not called
I fore
4
expungings ’ in the discipline for an ariyan; these are called
c
abidings in ease here-now in the discipline for an ariyan. ’

This situation occurs, Cunda, when some monk here, by wholly

transcending perceptions of material shapes, by the going down of
perceptions due to sensory impressions, by not reflecting on the
perceptions of multiformity, thinking; ‘Ether is unending,’ may
enter on and abide in the plane of infinite ether. 1 It may occur to
him: ‘
I fare along by expunging.’
Cunda, are not But these,
called ‘
expungings an ariyan; these are
’
in the discipline for
£ ’
called abidings that are peaceful 2 in the discipline for an ariyan.
This situation occurs, Cunda, when some monk here, by wholly
transcending the plane of infinite ether, thinking; ‘Consciousness
isunending,’ may enter on and abide in the plane of infinite con-
sciousness. It may occur to him: ‘I fare along by expunging.’
But these, Cunda, are not called expungings in the discipline for ‘ ’

an ariyan; these are called ‘abidings that are peaceful’ in the

discipline for an ariyan.
This situation occurs, Cunda, when some monk here, by wholly
transcending the plane of infinite consciousness, thinking: ‘
There
is no-thing,’ may enter on and abide in the plane of no-thing. It
may occur to him ... in the discipline for an ariyan.
This situation occurs, Cunda, when some monk here, by wholly
transcending the plane of no-thing, may enter on and abide in the
plane of neither-pereeption-nor-non-perception. It may occur to
him: I fare along by expunging.’ [42] But these, Cunda, are not
‘

5
called ‘
expungings in the discipline for an ariyan; these are called
‘
in the discipline for an ariyan.
abidings that are peaceful ’

expunging to be done by you, thinking: Others

Herein, Cunda, is ‘

may be harmful; we, as to this, will not be harmful so is expung- ’

—
ing to be done. Others may be those to make onslaught on
‘

creatures; we, as to this, will be those who are restrained from

making onslaught on creatures so is expunging to be done. ’
—
‘
Others may be takers of what is not given; we, as to this, will be
restrained from taking what
not given so is expunging to be is
’
—
done. Others may be non-Brahma-farers ; we, as to this will be
‘

’
Brahma-ferers 3 so is expunging to be done.— Others may be ‘

1
See Vism. Ch. X.
2 santa ete vihdra . . . vuccanti. MA . i. 186 explains santa by nibbuta
and sukha, quenched and easeful.
3 abrahmacdrl follow a non-brahma, a low inferior dhamma . . . the brahma -
 54 8. SdUekhasutta I. 42-43
’
speakers of we, as to this, will be restrained from lying speech
lies;

—so is expunging to be done,

4
Others may be of harsh speech . , .

of rough speech ... of frivolous speech; we, as to this, will be

restrained from harsh speech from rough speech from . . . , . ,

frivolous speech expunging to be done.

’
—so Others may be
is
4

covetous; we, as to this, will be non-co vetous ’ so is expunging —

Others may be corrupt in mind; we, as to this, will be
4
to be done.
4
incorrupt in mind/ ... Others may be of wrong view; we, as to
be of perfect view
this, will so is expunging to be done. Others
9
— i

may be of wrong thoughts we, as to this, will be of perfect thoughts/

;

... ‘ Others may be of wrong speech ... of wrong activity ... of

a wrong way of living ... of wrong endeavour ... of wrong mindful-
ness ... of wrong concentration ... of wrong knowledge ... of
wrong freedom; we as to this, will be of perfect speech ... of perfect
freedom —
so is expunging to be done, Others may be encom-
4

passed by sloth and torpor; we, as to this, will be without sloth

Others may be puffed up; we, as to this, will not
4
and torpor/ ...
Others may be doubtful; we, as to this, will be
4
be puffed up/ ...
Others may be wrathful; we, as to this,
4
crossed over doubt/ ...
Others may be rancorous; we, as to
4
will be without wrath/ ...
Others may be harsh; we,
1
this, will not be rancorous. [43]
4
as to this, will not be harsh/ ... Others may be spiteful . , .

4
without spite/ ... Others may be envious without envy/ . . .

Others may be grudging Others may

4 4
... not grudging/ ... . . .

4
be treacherous not treacherous/ ...
. . . Others may be deceitful
Others may be stubborn
4
. not deceitful/ ...
. . not stubborn/ . . .

Others may be proud Others may be

4 4
... not proud/ ... . . .

difficult to speak to l we, as to this, will be easy to speak to/

; . . .

4
Others may be friends of those who are evil 2 we, as to this, will ;

4
be friends of those who are lovely/ 3 ... Others may be indolent;
Others may be lacking in
4
we, as to this, will be diligent/ ...
4
faith; 4 we, as to this, will be of faith/ ... Others may be shame-
4
less ; 4 we, as to this, will feel shame/ ... Others may be reckless ;
4

cari follow along the course to Brahman, the best (or, as this could be trans-
lated, they follow along the highest, brahman the best course). It also ,

means chastity; see MA. L 188. The SaUekhamtta is, at DA. 178, given as
an example of a Discourse where brahmacariya is defined as methuna-virati.
1 See
Vin. iii. 178, and B.D. i. 310, n 1; also i. 95. M .

2
MA. L 189 adduces Devadatta as an example.
3
MA. i, 189 cites Buddhas and those like Sariputta.
4
These five terms form a series at Vin . i. 63. See B.D. iv. 82.
I. 43-44 Expunging 55
we, as to this, will be cautious/ ... *
Others may be those who
have heard little . . . heard much/ ... 4
Others may be lazy; 1
we, as to this, will be of stirred up energy/ ... ‘ Others may be of
muddled mindfulness x we, as to this, will be those with mindfulness ;

set up before us/ ... Others may be weak in wisdom; we, as to ‘

this, will be endowed with wisdom so is expunging to be done.

*
—
‘
Others may seize the temporal, grasping it tightly,
not letting
go of it easily; 2 we, as to this, will not seize the temporal, not grasp-
ing it tightly, letting go of it easily * so is expunging to be done. —
Now
Cunda, say that the arising of thought is very helpful in
I,

regard to skilled states (of mind), not to speak of gesture and

speech that are in conformity (with thought). Therefore, Cunda,
Others may be harmful; we, as to this,
c
the thought should arise:
willnot be harmful/ The thought should arise; * Others may be
those who make onslaught on creatures; we, as to this, will be those
who are restrained from making onslaught on creatures. Others . . .

may seize the temporal . . . we, as to this, will not seize the temporal,
not grasping it tightly, letting go of it easily/
Cunda, like an uneven road although there may be another even
road for going by; and, Cunda, like an uneven ford although there
may be another even ford for going by; [44] even so, Cunda, there
is non-harming for a harmful individual to go by; there is restraint

from onslaught on creatures for an individual to go by who makes

onslaught on creatures; there is restraint from taking what is not
given for an individual to go by who is a taker of what is not ghen;
there is the Brahma-faring to go by for a non-Brahma-farer; there
is from lying speech
restraint from harsh speech from rough . . . . . .

speech from frivolous speech

. . . there is non-coveting ... in- . . .

corruption of mind perfect view perfect thought perfect . . .

. . . . . .

speech . . .
perfect activity . . .
perfect way of living . .
. perfect
endeavour perfect mindfulness perfect concentration
. . .
. . . . . .

perfect knowledge perfect freedom being without sloth and . . .

. . .

torpor ; not being puffed up

. . being crossed over doubt . . . . . .

being without wrath . . . non-rancour , . . non-disparagement . .

non-spite . . . non-jealousy . . . non-miserliness . . . non-treachery . .

non-deceit . . . non-stubbornness . . . non-pride , . . ease of being

spoken to . . . friendship with those who are lovely . . . diligence . .

faith . . . shame . . . caution . . . having heard much . . . stirred up

1 These five terms form a series at Vin. i. 63. See B.D. iv. 82.
2
As at M. i. 96, ii. 246; A iii. 335, v. 150; Vin ii. 89; D* iii. 48, 247.. .
56 8. SattekhfmUta I. 44-46

energy mindfulness before one

. . . endowment with wisdom . . . . . .

there not seizing the temporal, not grasping it tightly, letting it

is

go easily for the individual to go by who seizes the temporal, grasps

it tightly, letting go of it with difficulty.

Cunda, as every unskilled state (of mind) leads downwards, as

every skilled state (of mind) leads upwards, even so, Cunda, does
non-harming come to be a higher state for an individual who is
harmful, does restraint from onslaught on creatures come to be a
higher state for the individual who makes onslaught on creatures
. does not [45], seizing the temporal, not grasping it tightly,
. .

letting go of it easily come to be a higher state for the individual

who seizes the temporal, grasps it tightly, letting go of it with
difficulty.
when one sunk into mud
This situation does not occur, Cunda,
will by himself sunk into mud. But this
pull out another who is

situation occurs, Cunda, when one not sunk into mud will by himself
pull out another who is sunk into mud.
This situation does not occur, Cunda, when one who is not tamed,
not trained, not utterly quenched, 1 will by himself tame, train,
make another utterly quenched. But this situation occurs, Cunda,
when one who is tamed, trained, utterly quenched, will by himself
tame, train, make another utterly quenched. Even so, Cunda,
there is non-harming by means of utter quenching for the individual
who is harmful, there is restraint from onslaught on creatures by
means of utter quenching for the individual who makes onslaught
on creatures there is [46] endowment with wisdom by means
. . .

of utter quenching for an individual of weak wisdom, there is not

seizing the temporal, not grasping it tightly, ease in letting go of it
through utter burning up for the individual who seizes the temporal,
grasping it tightly, letting go of it with difficulty.
In this manner, Cunda, is taught by me the disquisition on
expunging, is taught the disquisition on the uprising of thought,
istaught the disquisition on going by, is taught the disquisition on
upwards, is taught the disquisition on utter quenching. Whatever,
Cunda, is to be done from compassion by a teacher seeking the
welfare of his disciples, that has been done by me out of compassion
for you. These, Cunda, are the roots of trees, 2 these are empty

1
evparinibbuto , not utterly quenched, or burnt out, as to the kilesas ,
A. L 194.
2
MA . i. 195, lodgings at the roots of trees.
I. 46 Expunging 57
places. 1 Meditate, Cunda; do not be slothful; be not remorseful
later. This is our instruction to you.” 2
Thus spoke the Lord. Delighted, the venerable Cunda rejoiced
in what the Lord had said.

Discourse on Expunging:
the Eighth

9. DISCOURSE ON PERFECT VIEW

( Sammaditthisutta ) 3

Thus have At one time the Lord was staying near Savatthf
I heard:
in Grove in Anathapindika’s monastery. There the
the Jeta
venerable Sariputta addressed the monks, saying: “Monks.”
“ Your reverence,” these monks answered the venerable Sariputta
in assent. Then the venerable Sariputta spoke thus:
“ Your reverences, it is said, ‘ Perfect view, 4 perfect view/ To
what extent indeed, your reverences, does a disciple of the ariyans
come to be of perfect view, one whose view is upright, one who is

possessed of unwavering confidence in dhamma who ,

is come into
this true dhamma ?”
“ From your reverence, would we come into the venerable
afar,
meaning of this utterance. It were
Sariputta’s presence to learn the
good if the meaning of this utterance were to be made clear by5 the
venerable Sariputta himself; the monks, having heard it from the
venerable Sariputta, will bear it in mind.”

1
Ibid., removed from people.
2 That to meditate and not to be
is, slothful, MA. i. 196. This exhorta-
tion is fairly frequent throughout the Pitakas, e.g. at M. i. 118. Cf: the
“ cultivator of empty places ” at M. i. 33.
3 Translated with the Corny, into English by the Bhikkhu Soma: Right

Understanding: Discourse and Commentary Buddha Sahitya Sabha, Colombo, ,

1946.
4 Right, or perfect, understanding, or view, twofold worldly and ultra-
is :

worldly. Three kinds of people may have the worldling, the learner and
it:

the adept. The worldling may be either outside the Buddha’s dispensation
or within it.
5 patibhatu , let it occur to.
58 9. Sammadittkisutta I. 46-47
“ Very well, your reverences, listen and attend carefully and I will
speak/’
“ Yes, your reverence,” these monks answered the venerable
Sariputta in assent. The venerable Sariputta spoke thus:
“ When a disciple of the ariyans comprehends unskill and un-
skilFs root, and comprehends skill and skill’s root, [47] to this
extent, your reverences, does a disciple of the ariyans come to be of
perfect view, one whose view is upright, who is possessed of unwaver-
ing confidence in dhamma, one who has come into this true dhamma.
And what, your reverences, is unskill ? what is unskilFs root ?
what is skill ? what is skill’s root ?
Onslaught on creatures, your reverences, is unskill, taking what
is not given is unskill, sexual misconduct is unskill, lying speech is
unskill, slanderous speech is unskill, harsh speech is unskill, gossip
is unskill, covetise is unskill, wrath is unskill, wrong view is unskilL
This, your reverences, is called unskill.
And what, your reverences, is unskill’s root ? Greed is unskilPs
root, hatred is unskilPs root, confusion is unskilPs root. This,
your reverences, is called unskill’s root.
And what, your reverences, is skill 1 Restraint from onslaught
on creatures is skill, restraint from taking what is not given is skill,
restraint from sexual misconduct is skill, restraint from lying speech
is skill, restraint from slanderous speech is skill, restraint from

harsh speech is skill, restraint from gossip is skill, non-co vetise is

skill, non-wrath is skill, perfect view is skill. This, your reverences,
is called skill.
And what, your reverences, is skill’s root ? Non-greed is

skill’s root, non-hatred is skill’s root, non-confusion is skill’s root.

This, your reverences, is called skill’s root.
When, your reverences, a disciple of the ariyans comprehends
unskill thus, comprehends unskill’s root thus, comprehends skill

thus, comprehends skill’s root thus, he, having got rid of all addiction
to attachment, 1 having dispelled addiction to shunning, 1 having
fi

abolished addiction to the latent view I am,’ having got rid of

ignorance, having made knowledge arise, is here-now an end-maker
of anguish. To this extent also, your reverences, does a disciple
of the ariyans come to be of perfect view, one whose view is upright,
one who is possessed of unwavering confidence in dhamma one who
,

has come into this true dhamma

1
Cf. S. iv. 205.
 I. 47-48 Perfect View 59

Saying, “ Good, your reverence/’ these monks, having rejoiced

in what the venerable Sariputta had said, having approved of it,
asked the venerable Sariputta a further question: “ Might there be,
your reverence, also another method by which a disciple of the
ariyans comes to be of perfect view, one whose view is upright, one
who has unwavering confidence in dhamma, one who has come into
9
this true dhamma V
“ There might be, your reverences. When, your reverences,
a disciple of the ariyans comprehends sustenance1 and comprehends
the uprising of sustenance and comprehends the stopping of susten-
ance and comprehends the course leading to the stopping of susten-
ance, to this extent also, your reverences, does a disciple of the ariyans
come to be of perfect view who has come into [48] this true
. . .

dhamma.
And what, your reverences, is sustenance, what the uprising
of sustenance, what the stopping of sustenance, what the course
leading to the stopping of sustenance ? Your reverences, there
are these four 2 (kinds of) sustenance for the stability of creatures
who have come to be or for the assistance of those who are seeking
to be. What are the four ? Material food, coarse or fine ;
(sense-)

impingement is the second; volition is the third; consciousness 3 is

the fourth.
From the uprising of craving is the uprising of sustenance,
from the stopping of craving is the stopping of sustenance; the
course leading to the stopping of sustenance is this ariyan eightfold
Way itself, that is to say: perfect view, perfect thought, perfect
speech, perfect action, perfect way of living, perfect endeavour,
perfect mindfulness, perfect concentration. When a disciple of
the ariyans comprehends sustenance thus, comprehends the uprising
of sustenance thus, comprehends the stopping of sustenance thus,
comprehends the course leading to the stopping of sustenance
thus, he, having got rid of all addiction to attachment, having
dispelled addiction to shunning, having abolished addiction to the
latent view ‘I am,’ having got rid of ignorance, having made
knowledge arise, ishere-now an end-maker of anguish. To this
extent, also, your reverences, does a disciple of the ariyans come

1
dhara, sustenance or nutriment, is a condition, paccaya, that brings,
dharati, its own fruit.
* Cf. M. i. 261; 8. ii. 11; D. iii. 228, 276; Dhs. 71-73 and see notes at K.8.
ii. 8.
8
vinnana ; MA. i. 209 says “ whatever is mind (citta)”
 60 9. Sammdditthisutta I. 48-49

to be of perfect view, one whose view is upright, one who is possessed

of unwavering confidence in dhamma one who has come
,
into this
true dhamma ” .

Saying, “ Good, your reverence,

5
'
these monks, having rejoiced
in what the venerable Sariputta hadsaid, having approved of it,
asked the venerable Sariputta a further question: “ Might there be,
your reverence, also another method by which a disciple of the
ariyans comes to be of perfect view one who has come into this . . .

true dhamma V
9

“ There might be, your reverences. When, your reverences, a

disciple of the ariyans comprehends anguish, its uprising, its
stopping, and the course leading to its stopping, to this extent also,
your reverences, does a disciple of the ariyans come to be of perfect
view one who has come into this true dhamma
. . . .

And what, your reverences, is anguish, 1 what its uprising, what

its what the course leading to its stopping ? Birth is
stopping,
anguish, and old age is anguish, and disease is anguish, and dying
is anguish, and grief, lamentation, suffering, tribulation and despair

are anguish; and if one does not get what one wants, that too is
anguish; in short, the five groups of grasping are anguish. This,
your reverences, is called anguish.
And what, your reverences, is the uprising of anguish ? That
craving which is connected with again-becoming, accompanied by
delight and attachment, finding delight in this and that, namely
the craving for sense-pleasures, [49] the craving for becoming, 2 the
—
craving for annihilation 3 this, your reverences, is called the origin
of anguish.
And what, your reverences, is the stopping of anguish ? What-
ever the stopping, with no attachment remaining, of that self-
is

same craving, the giving up of it, the renunciation of it, the release
from it, the doing away with —
it this, your reverences, is called the
stopping of anguish.
And what, your reverences, is the course leading to the stopping
of anguish ? The course leading to the stopping of anguish is this
ariyan eightfold Way itself, that is to say: perfect view . .
.
perfect
concentration. When, your reverences, the disciple of the ariyans
comprehends anguish thus, comprehends its origin thus, compre-
1
Cf Vin i. 10; D. ii. 305; if, iii. 249.
. .

2
Connected with the view of Etemalism.
3
vibhava de-becoming. DA, iii. 800 says it is a synonym for the attach-
,

ment connected with the view of Annihilationism.

 I* 49 Perfect View 61

tends its stopping thus, comprehends the course leading to its

stopping thus, he, having got rid of all addiction to attachment,
having dispelled addiction to shunning ... is here-now an end-maker
of anguish. To this extent also, your reverences, does a disciple
of the ariyans come to be one who has come into this true, . .

dhamma”
Saying, “ Good, your reverence/’ these monks asked the
, . .

venerable Sariputta a further question: “Might there be, your

method by which a disciple of the ariyans
reverence, also another
comes to be perfect view one who has come into this true . . .

dhamma ?”
“ There might be, your reverences. When, your reverences,
a disciple of the ariyans comprehends old age and dying the . . .

course leading to the stopping of old age and dying, to this extent
also, your reverences, does a disciple of the ariyans come to be of
perfect view one who has come into this true dhamma
. . . .

And what, your reverences, is old age and dying, 1 what the origin
of old age and dying, what the stopping of old age and dying, what
the course leading to the stopping of old age and dying ? Whatever
of various beings in various groups of beings is old age, decrepitude,
broken teeth, greying hair, wrinkly skin, the dwindling of the life-
span, the collapse of the (sense-) organs, this, your reverences, is
called old age. Whatever is the falling away, the passing away,
the breaking up, the disappearance, the death and dying, 2 the
action of time, 3 the breaking up of the groups (of grasping), the
laying down of the body —
your reverences, is called dying.
this,
Thus, your reverences, this ageing and this dying are called ageing-
and-dying.
From the uprising of birth is the uprising of ageing-and-dying,
from the stopping of birth the stopping of ageing-and-dying; is

the course leading to the stopping of ageing-and-dying is this ariyan

eightfold Way itself, that is to say perfect view perfect concen- . . .

tration. When, your reverences, a disciple of the ariyans compre-

hends ageing-and-dying thus, its uprising and stopping, and the

1
Cf. S. ii. 2 ; D. ii. 305; M. iii. 249.
2
maccumarana. MA 216, “ the dying called death.”
. i.

8
kalakiriya. MA 216 hah ndma antiko time an ender, whose action,
. i. ,
is

Jciriya, is the action of time. As far as here “ dying ” is explained in con-

ventional terms, MA. i. 216-7, DA. iii, 798-9. But now it is to be ex-

plained in the real sense, paramattha. According to this it is the khandhas

which are broken, not any being named So-and-so who dies.
62 9. SammMitthisutta L 49-60

course leading to its stopping thus, he, having got rid of all addiction
to attachment, having dispelled addiction to shunning ... is here-
now an end-maker of anguish. To this extent also, your reverences,
does a disciple of the ariyans come to be . . . one who has come
”
into this true dhamma
Saying, “ Good, your reverence,” these monks . . . asked the
4
venerable Sariputta a further question: “Might there be, your
reverence . . .
?”
“ There might be, your reverences.
When, your reverences,
[ 50]

a disciple of the ariyans comprehends birth and its uprising and

stopping and the course leading to its stopping, to this extent also,
your reverences, does a disciple of the ariyans come to be of perfect
view . . . one who has come into this true dhamma .

what, your reverences, is birth, what its uprising, what its

And
stopping, what the course leading to its stopping ? Whatever is
the conception, 1 the production, 2 the descent, 3 the coming forth
of various beings in various groups of beings, the appearance of the
groups (of grasping), the acquiring of the sense-bases, 6 this, your
reverences, is called birth. 6
From the uprising of becoming 7 is the uprising of birth, from the
stopping of becoming is the stopping of birth; the course leading
to the stopping of birth is this ariyan eightfold Way itself—that is

to say, perfect view , . .

perfect concentration. When, your rever-
ences, a disciple of the ariyans comprehends birth thus, comprehends
the uprising of birth thus, comprehends the stopping of birth thus,
comprehends the course leading to the stopping of birth thus, he,

1
jdti may be birth or conception. MA. i. 217 says it is called jati on
account of the sense-organs not being complete.
2
sanjdti, so called when the sense-organs are complete, MA. i. 217.
3
okkarUi refers to “ birth ” from eggs or from a womb. MA. i. 217 says
“ they take on reinstatement as if entering an egg-shell or a membranous
sheath.”
4
abhinibbatti , so called referring to spontaneous generation and birth from
moisture, MA, i, 217. Up to here the explanation has referred to what is
vohdra , thecommon or conventional usage of the terms. But there is an ex-
planation according to the higher sense (or philosophical truth, paramattha) ;

and “ of the groups ” (Ichandha) means the taking up of one, four or five of
the constituents of being, volcdrabhava (see Kvu. 261; Vbh. 137; SnA. 19, 158;
KhpA. 245). 0/. DA. iii. 797,
6
dyatana. 6
Cf. S. ii. 3; M. iii. 249; ii. 305; Vbh. 137. D .

7
MA.
i. 217 says “ here the condition for birth should be known as
kammdbhava , karmical becoming.” This is explained at Vbh. 137.
 I. 60-51 Perfect View 63

having got rid of all addiction to attachment comes to be of . . .

perfect view one who has come into this true dhamma
. . .

Saying, “ Good, your reverence,” these monks asked the . , .

venerable Sariputta a further question :

“ Might there be, your
reverence ?” . . .

“ There might be, your reverences. When, your reverences,

a disciple of the ariyans comprehends becoming and comprehends
its uprising and its stopping and comprehends the course leading
to its stopping, to this extent also, your reverences, does a disciple
of the ariyans come to be of perfect view . . . one who has come into
this true dhamma .

And what, your reverences, is becoming, what its uprising,

what its stopping, what the course leading to its stopping ? Your
reverences, there are these three (kinds of) becoming: becoming as
to sense-pleasures, becoming as to fine-materiality, becoming as to
non-materiality.
From the uprising of grasping is the uprising of becoming, from
the stopping of grasping is the stopping of becoming; the course
leading to the stopping of becoming is this ariyan eightfold Way
itself, that is to say: perfect view . .
,
perfect concentration. When,
your reverences, a disciple of the ariyans comprehends becoming thus
and its uprising and stopping and the course leading to its stopping
thus, he, having got rid of all addiction to attachment . . . comes
to be of perfect view , . one who has come into this true dhamma”
.

Saying, “ Good, your reverence,” these monks asked the . . .

venerable Sariputta a further question: “Might there be, your

reverence ?” . . .

“
There might be, your reverences. When, your reverences,
a disciple of the ariyans comprehends grasping and its uprising and
its stopping and the course leading to its stopping, to this extent
also, your reverences, does the disciple of the ariyans , . . come
into this true dhamma.
And what, your reverences, is grasping, what its uprising,

what its Stopping, what the course leading to its stopping ? There
are, your reverences, these four [61] (kinds of) grasping; grasping
after sense-pleasures, 1 grasping after view, 1 grasping after rites and
s
customs, 1 grasping after the theory of self.’ 2

1
Cf. Dhs . p. 212.
2
Cf. M
66; D. ii. 58, iii. 230; S. ii. 3; Dhs. p. 212. In explanation of
i.

aUavddupadana grasping after the view of “ self,” MA. i. 219 says they
,

talk about, they grasp (the) self. See also aUavada at M. i, 40 (Sutta 8).
64 9. Sammaditthisutta I. 51

From the uprising of craving is the uprising of grasping, from the

stopping of craving is the stopping of grasping; the course leading
to the stopping of grasping is this ariyan eightfold Way itself, that
is to say, perfect view perfect concentration. When, your
. . .

reverences, a disciple of the ariyans comprehends grasping thus,

its uprising, its stopping, the course leading to its stopping thus, he,
having got rid of all addiction to attachment . . . comes to be of
perfect view one who has come into this true dhamma”
. . .

H
Saying, “ Good, your reverence, these monks asked the . . .

venerable Sariputta a further question: “ Might there be, your

reverence ?” . . .

“ There might be, your reverences. When an ariyan disciple

comprehends craving and comprehends the uprising of craving
and comprehends the stopping of craving and comprehends the
course leading to the stopping of craving, to this extent also, your
reverences, does the disciple of the ariyans . . . come into this true
dhamma .

And what, your reverences, is craving, what its uprising, what

the stopping of craving, what the course leading to its stopping ?

Your reverences, there are these six (kinds of) craving: craving for
material shapes, craving for sounds, craving for smells, craving
for flavours, craving for touches, craving for mental objects. 1
From the uprising of feeling is the uprising of craving, from the
stopping of feeling is the stopping of craving; the course leading
to the stopping of craving is this ariyan eightfold Way itself, that
is to say, perfect view . . .
perfect concentration. When, your
reverences, a disciple of the ariyans comprehends craving thus,
comprehends its uprising, its stopping, the course leading to its
stopping thus, he, getting rid of all addiction to attachment . . .

comes to be of perfect view one who has come into this true . . .

dhamma .”
Saying, “ Good, your reverence,’’ these monks asked the . . .

venerable Sariputta a further question: “ Might there be, your

reverence ?” . . .

“ There might be, your reverences. When, your reverences,

a disciple of the ariyans comprehends feeling and its uprising and

1
Cf. /S'. ii. 3. There are 108 modes of craving craving is for sense-pleasures, ;

becoming, annihilation (vihhava). These three, multiplied by the six kinds

of sensory data, give eighteen. These eighteen may be of a subjective or
an objective nature, so we get to thirty-six. These again may apply to past,
future, present, thus we arrive at the 108; see MA. i. 219.
I, 51-62 Perfect View 65

stopping and the course leading to its stopping, to this extent also,
your reverences, does the disciple of the ariyans . . . come into this
true dhamma.
And what, your reverences, is feeling, what the uprising of
feeling, what the stopping of feeling, what the course leading to the
stopping of feeling ? There are, your reverences, these six classes
of feeling: feeling arising from sensory impingement on the eye . * .

on the ear ... on the nose ... on the tongue ... on the body . . .

on the mind. 1
From the uprising of sensory impingement is the uprising of
feeling, from the stopping of sensory impingement is the stopping
of feeling; the course leading to the stopping of feeling is this ariyan
eightfold Way itself, that is to say, perfect view . . .
perfect con-
centration. [52] When, your reverences, the disciple of the ariyans
comprehends feeling thus, its uprising, its stopping and the course
leading to its stopping thus, he, having got rid of all addiction to
attachment . . , comes to be of perfect view . . . one who has come into
this true dhamma .”
Saying, “ Good, your reverence ” . . . these monks . . . asked the
4
venerable Sariputta a further question: Might there be, your
9
reverence . . . V
“ There might be, your reverences. When a disciple of the
ariyans comprehends sensory impingement and its uprising and its

stopping and the course leading to its stopping, to this extent also,
your reverences, does the disciple of the ariyans . . . come into this
true dhamma.
And what, your reverences, is sensory impingement, what its

uprising, what its stopping, what the course leading to its stopping ?

Your reverences, there are these six classes of sensory impingement

sensory impingement on the eye ... on the ear ... on the nose . . .

on the tongue ... on the body ... on the mind, 2

From the uprising of the six bases of sense-impressions is the
uprising of sensory impingement, from the stopping of the six
bases of sense-impressions is the stopping of sensory impingement;
this ariyan eightfold Way itself is the course leading to the stopping
of sensory impingement, that is to say, perfect view . . .
perfect
concentration. When, your reverences, the disciple of the ariyans
comprehends sensory impingement thus, comprehends its uprising,
its stopping, and the course leading to its stopping thus, he, having

1
Cf. 8 , ii. 3.
2
Cf. 8. ii. 3; Vism. 444-6.
 66 9. SammadiUhisutta I. 62-63

got rid ofall addiction to attachment comes to be of perfect . . .

view one who has come into this true dhamnta”

. . .

Saying, “ Good, your reverence/ these monks

5
asked the . . .

venerable Sariputta a further question: “ Might there be, your

reverence V . . .
9

“ There might be, your reverences. When a disciple of the

ariyans comprehends the six bases of sense-impressions and their
uprising and stopping and comprehends the course leading to their
stopping, to this extent also, your reverences, does the disciple of
the ariyans . . . come into this true dhamma .

And
what, your reverences, are the six bases of sense-impression,
what their uprising, what their stopping, what the course leading
to their stopping ? Your reverences, there are these six bases the :

basis for eye ... for ear ... for nose ... for tongue ... for body
. . . for mind.
From the uprising of mind-and-matter 1 is the uprising of the
six bases of sense-impression, from the stopping of mind-and-matter
is the stopping of the six bases of sense-impression; the course
leading to the stopping of the six bases of sense-impression is this
ariyan eightfold Way itself, that is to say, perfect view . . .
perfect
concentration. When, your reverences, the disciple of the ariyans
comprehends the six bases of sense-impressions thus, their uprising,
their stopping, [53] the course leading to their stopping thus, he,
all addiction to attachment
getting rid of comes to be of perfect . . .

view one who has come into this true dhamma 55

. . . ,

Saying, “ Good, your reverence/ these monks

5
asked the . . .

venerable Sariputta a further question: “ Might there be, your

9
reverence V . . .

“ There might be, your reverences. When a disciple of the

ariyans comprehends mind-and-matter and comprehends the
uprising of mind-and-matter and comprehends the stopping of
mind-and-matter and comprehends the course leading to the
stopping of mind-and-matter, to this extent also, your reverences,
does the disciple of the ariyans . . . come into this true dhamma .

And what, your reverences, is mind-and-matter, what its up-

rising, its stopping, what the course leading to its stopping ? Feel-
ing, perception, volition, sensory impingement, reflectiveness, 2 this,

1
nama-rupa, psycho-physicality. See Visrn. 562-566.
2
MA. i. 221 says that among the khandhas these last three form the
sankharas.
I. 53-54 Perfect View 67

your reverences, is called mind. The four great elements 1 and the
material shape derived from the four great elements, this, your
reverences, is called matter. So, your reverences, this that is mind
and this that is matter is called mind-and -matter. 2
From the uprising of consciousness is the uprising of mind-and-
matter, from the stopping of consciousness is the stopping of
mi nd-and~m atter ;
the course leading to the stopping of mind-
and-matter is this ariyan eightfold Way itself, that is to say, perfect
view . . .
perfect concentration. When, your reverences, a disciple
of the ariyans comprehends mind-and-matter thus, its uprising,
its stopping, the course leading to its stopping thus, he, getting rid
of all addiction to attachment . . comes to be of perfect view . . . .

one who has come into this true dhamma”

Saying, “ Good, your reverence,” these monks . . . asked the
venerable Sariputta a further question: “Might there be, your
reverence . ?” . .

" There might be, your reverences. When, your reverences,

a disciple of the ariyans comprehends consciousness and compre-
hends the uprising of consciousness and comprehends the stopping
of consciousness and comprehends the course leading to the stopping
of consciousness, to this extent also, your reverences, does the
disciple of the ariyans . . . come into this true dhamma ,

And what, your reverences, is consciousness, what its uprising,

what its stopping, what the course leading to its stopping % Your
reverences, there are these six classes of consciousness: visual
consciousness, auditory consciousness, olfactory consciousness,
gustatory consciousness, bodily consciousness, mental conscious-
ness. 3
From the uprising of the formations 4 is the uprising of conscious-
ness, from the stopping of the formations is the stopping of con-
sciousness; the course leading to the stopping of consciousness is

this ariyan eightfold Way itself, that is to say, perfect view . . .

perfect concentration. When, your reverences, the disciple of the

ariyans comprehends consciousness thus, its uprising, its stopping,

the course leading to its stopping thus [ 54],

he, having got rid of

1
Extension, cohesion, heat and mobility. See M. Sutta 1, and Vism 443. .

2
Cf. S. ii. 3-4. 4; Vism 545-58. 3
Cf. 8 . ii. .

4 sankhara, potential energy, habitual, karmical, innate or reflex tendencies;

and here seeming to mean unskilled and skilled (types of) deeds: eight skilled
in regard to the body, twelve unskilled —twenty; and twenty in regard to
speech, twenty-nine in regard to thought.
 68 9. SammMitthisuUa I. 54

all addiction to attachment . , . comes to be of perfect view . . , one

who has come into this true dhamma”
Saying, “ Good, your reverence,” these
monks . asked the . .

venerable Sariputta a further question: “ Might there be, your

reverence .
?” . .

“
There might be, your reverences. When, your reverences,
a disciple of the ariyans comprehends the formations and com-
prehends the uprising of the formations and comprehends the
stopping of the formations and comprehends the course leading
to the stopping of the formations, to this extent also, your
reverences, does the disciple of the ariyans . . . come into this true
dhamma .

And what, your reverences, are the formations, what their

uprising, their stopping, the course leading to their stopping %

Your reverences, there are these three (kinds of) formations:

activity of the body, activity of speech, activity of mind.
From the uprising of ignorance is the uprising of the formations,
from the stopping of ignorance is the stopping of the formations;
the course leading to the stopping of the formations is this ariyan
eightfold Way itself, that is to say, perfect view . . . perfect con-
centration. When, your reverences, the disciple of the ariyans
comprehends the formations thus, their uprising, their stopping,
the course leading to their stopping thus, he, having got rid of all

addiction to attachment . . . comes to be of perfect view . . . one who

has come into this true dhamma”
Saying, “ Good, your reverence,” these monks . , . asked the
venerable Sariputta a further question: “Might there be, your
reverence . . . V*
“
There might be, your reverences.
When, your reverences,
a disciple of the ariyans comprehends ignorance and comprehends
the uprising of ignorance and comprehends the stopping of ignorance
and comprehends the course leading to the stopping of ignorance,
to this extent also, your reverences, does the disciple of the ariyans
. . . come into this true dhamma .

And what, your reverences, is ignorance, what its uprising,

what its stopping, what the course leading to its stopping ? What-
ever, your reverences, is not-knowing 1 in regard to anguish, not-
knowing in regard to the uprising of anguish, not-knowing in regard
to the stopping of anguish, not-knowing in regard to the course

1
annarm, nescience; it is folly or confusion, moha. MA. L 223 .
I. 54-55 Perfect View 69
2

leading to the stopping of anguish, this, your reverences, is called

ignorance. 1
From the uprising of the cankers is the uprising of ignorance,
from the stopping of the cankers is the stopping of ignorance ;
the
course leading to the stopping of the cankers is this ariyan eight-
fold Way itself, that is to say, perfect view , .
.
perfect concentration.
When, your reverences, the disciple of the ariyans comprehends
ignorance thus, its uprising, its stopping, the course leading to its
stopping thus, he, getting rid of alladdiction to attachment . . .

comes to be of perfect view . . . one who has come into this true
dhamma”
Saying, “ Good, your reverence,” these monks, having rejoiced
in what the venerable Sariputta had said, having approved bf it,
asked the venerable Sariputta a further question: “ Might there be,
your reverence, another [55] method also by which a disciple of
the ariyans comes to be of perfect view, one whose view is upright,
who is possessed of unwavering confidence in dhamma one who has
,

9
come into this true dhamma V
“ There might be, your reverences. When, your reverences,
a disciple of the ariyans comprehends the cankers and comprehends
the uprising of the cankers and comprehends the stopping of the
cankers and comprehends the course leading to the stopping of the
cankers, to this extent, your reverences, does the disciple of the
ariyans come to be of perfect view, one whose view is upright, one
who is possessed of unwavering confidence in dhamma one who has
,

come into this true dhamma .

And what, your reverences, is a canker, what the uprising of

a canker, what the stopping of a canker, what the course leading
to the stopping of a canker ? Your reverences, there are these

1 Cf. S. ii. 4.
2
MA.223 /. says: “ Here the cankers of sense-pleasures and becoming
i.

are, through eo-naseence, the causes (or conditions) of ignorance.” And

again, “ Ignorance is the cause, through co-nascence, of the cankers of sense-
pleasures and becoming . . . This exposition of the cankers is spoken of as an
explanation of the conditions of that chief ignorance which is among the
clauses of ‘ dependent origination.’ Through the exposition made known
thus, the fact that the end of samsario existence is inconceivable is proved.
How? From
the arising of ignorance is the arising of the cankers; from the
arising of the cankers is the arising of ignorance. Having made the cankers
the cause of ignorance and ignorance the cause of the cankers, the earliest
point of ignorance is not perceptible, therefore the fact that the end of
samsaric existence is inconceivable is proved.”
 70 9. SammdditthisiUta I, 55

three eankers; the canker of sense-pleasures, the canker of becoming,

the canker of ignorance.
From the uprising of ignorance is the uprising of the cankers,
from the stopping of ignorance is the stopping of the cankers; the
course leading to the stopping of the cankers is this ariyan eightfold
Way itself, that is to say, perfect view, perfect thought, perfect
speech, perfect action, perfect way of living, perfect endeavour,
perfect mindfulness, perfect concentration. When the disciple
of tbe anyans comprehends the cankers thus, comprehends the
uprising of the cankers thus, comprehends the stopping of the
cankers thus, comprehends the course leading to the stopping of
the cankers thus, he, having got rid of all addiction to attachment,
having dispelled addiction to shunning, having abolished addiction
4
to the latent view 1 am/ having got rid of ignorance, having
made knowledge arise, is here-now an end-maker of anguish. To
this extent also, your reverences, does a disciple of the ariyans
come to be of perfect view, one whose view is upright, one who is
possessed of unwavering confidence in dhamma one who has come ,

into this true dhamma

Thus spoke the venerable Sariputta. Delighted, these monks
rejoiced in what the venerable Sariputta had said.

Discourse on Perfect View:

the Ninth

10. DISCOURSE ON THE APPLICATIONS OF

MINDFULNESS
(Satipatthanasutta) 2

Thus have I heard: At one time the Lord was staying among the
Kuru people in a township of the Kurus called Kammassadhamma.
While he was there, the Lord addressed the monks, saying: “ Monks.”

1
MA. 224 says that only in this Discourse, even in the whole great
i.

Buddha’s words, are the four truths pro-

fivefold classified collection of the
claimed thirty-two times and arahantship thirty-two times.
2
Translated by the Bhikkhu Soma, The Way of Mindfulness 2nd edn.,
Colombo, 1949. Of. D. Sta. XXII; and Andpana-mmytUta (S. v. 311 ff.);
also M* iii. 82 /.
 1. 56-56 Applications of Mindfulness 71
“ Revered one,” these monks answered the Lord in assent. The
Lord spoke thus:
“ There one way, 1 monks, for the purification of beings,
is this

[56] for the overcoming of sorrows and griefs, for the going down of
sufferings and miseries, for winning the right path, 2 for realising
nibbana, 3 that is to say, the four applications 4 of mindfulness.
What are the four ?

Herein, monks, a monk fares along 5 contemplating the body in

the body, ardent, clearly conscious (of mindful (of it) so as to it),

control the covetousness and dejection in the world; 6 he fares along

contemplating the feelings 7 in the feelings, ardent, clearly conscious
(of them), mindful (of them) so as to control the covetousness and
dejection in the world; he fares along contemplating the mind 8
in the mind, ardent, clearly conscious (of it), mindful (of it) so as to
control the covetousness and dejection in the world; he fares along
contemplating the mental objects in the mental objects, ardent,
them) so as to control the
clearly conscious (of them), mindful (of
covetousness and dejection in the world.
And how, monks, does a monk fare along contemplating the body
in the body 1 Herein, 9 monks, a monk who is forest-gone or gone
to the root of a tree or gone to an empty place, sits down cross-
legged, holding his mindfulness in front of him.
back erect, arousing
Mindful he breathes mindful he breathes out. Whether he is
in,

breathing in a long (breath) he comprehends, * I am breathing in

1 Quoted at Kvu. 158.

2
naya is explained at MA. i. 236 as ariyo atthangiko maggo; and it says
that when the mundane way of the applications of mindfulness is developed

it leads on to reaching the ultramundane way, and gradually effects the

realisation of nibbana.
3
MA. i. 236 says that this is deathlessness which has got the name of
nibbana by reason of the absence in it of the lust (vdna, sewing or weaving)
called craving. It further says that it is seen by each for himself (individually).
4
paUhana is application or arousing.
5
MA. i. 243 explains viharati by iriyati . I retain the verb of motion
rather than the verb of rest so as to stress the symbolism of the Way and the
endeavour needed to travel along Vbh 252; Nd. II, 237.
it. Cf. .

6 MA.
i. 243-4 explains loke by kdye, and quotes Vbh. 195 in support.
See also S. iv. 95, 157, where the “ world ” and the “ sea ” are taken to stand
for the sense-organs.
7
The three feelings; of pleasure, pain and those that are neutral.
8
citta ismind or thought or consciousness. Here called lokiya worldly, ,

of the world, at MA. i. 245, as are also dhammd , mental objects.

9
Following as at M. i. 425; A v. 111.,
 72 10. SatipaUMnasutta I. 56

a long (breath) * or whether he is breathing out a long (breath) he

;
4
comprehends, I am breathing out a long (breath) or whether he ’
;

I am breathing
4
is breathing in a short (breath) he comprehends,

in a short (breath)’ or whether he is breathing out a short (breath)

;

he comprehends, I am breathing out a short (breath).’ He trains

‘

4
himself, thinking: I shall breathe in experiencing the whole body.’
He trains himself, thinking: I shall breathe out experiencing the 4

whole body.’ He trains himself, thinking: ‘I shall breathe in

tranquillising the activity of the body.
5
He trains himself, thinking
4
1 shall breathe out tranquillising the activity of the body.’ 1
Monks, it is like a clever turner or turner’s apprentice who, making
1 am making a long (turn)
4
a long (turn), comprehends, or when ’
;

making a short (turn) comprehends, 1 am making a short

4

(turn).’ Even so, monks, does a monk who is breathing in a long

(breath) comprehend, 1 am breathing in a long (breath);’ ... or
4

when breathing out a short (breath) comprehends, 1 am breathing 4

out a short (breath)’. He trains himself with the thought, 1 shall

4

breathe in experiencing the whole body ... I shall breathe out

tranquillising the activity of the body.’
In this way, monks, he fares along contemplating the body in
the body internally, 2 or he fares along contemplating the body in
the body externally, 3 or he fares along contemplating the body in
the body internally and externally. 4 Or he fares along contemplat-
ing origination-things in the body, or he fares along contemplating
dissolution-things in the body, or he fares along contemplating
origination-and-dissolution things in the body. 6 Or, thinking,
4
There is the body,’ his mindfulness is established precisely to the
extent necessary just for knowledge, just for remembrance, and he
fares along independently of6 and not grasping anything in the
world. 7 It is thus too, monks, that a monk fares along contemplat-
ing the body in the body.
And again, monks, a monk, when he is walking, comprehends,
4
1 am walking or when he is standing
’
; still, comprehends,
4
1 am
1
And so the four jhanas arise. Or, he takes up in-breathing and out-
breathing after he has developed the jhanas, or factors in the jhanas, MA. i. 249.
2
His own body. 8
Someone else’s body.
4
Now internally, now externally, but not both together.
5
Separately, not together.
6
anissito —that is, not leaning on, but being independent of craving and
view, MA. i. 250.
7
J.e. not grasping any of the five khandhas, and not holding that “ This is
my self or belonging to self.”
I. 56-57 Applications of Mindfulness 73

standing still ’
;
or when he is sitting down, [57] comprehends, ‘
I am
sitting down ’
;
or when he is lying down, comprehends, ‘
I am
lying down.’ So that however his body is disposed he comprehends
that Thus he fares along contemplating the body in
it is like that.

the body internally, or he fares along contemplating the body in

the body externally, or he fares along contemplating the body in
the body internally and externally. Or he fares along contemplating
origination-things in the body, or he fares along contemplating
dissolution-things in the body, or he fares along contemplating
origination-and-dissolution things in the body. Or, thinking,
‘
There is the body,’ his mindfulness is established precisely to the
extent necessary just for knowledge, just for remembrance, and he
fares along independently of and not grasping anything in the
world. It is thus too, monks, that a monk fares along contemplating
the body in the body.
And monks, a monk, when he is setting out or returning1 is
again,
one acting in a clearly conscious way; when he is looking in front
or looking around when he has bent in or stretched out (his
. . .

arm) .when he is carrying his outer cloak, bowl and robe

. . . . .

when he is eating, drinking, chewing, tasting when he is obeying . . .

the calls of nature .... when he is walking, standing, sitting, asleep,

awake, talking, silent, he is one acting in a clearly conscious way.

Thus he fares along contemplating the body in the body internally,
or he fares along contemplating the body in the body externally, or
he fares along contemplating the body in the body internally and
externally. Or he fares along contemplating origination-things
in the body, or he fares along contemplating dissolution-things in
the body, or he fares along contemplating origination-and-dissolu-
tion things in the body. Or, thinking, There is the body,’ his ‘

mindfulness is established precisely to the extent necessary just

for knowledge, just for remembrance, and he fares along independ-
ently of and not grasping anything in the world. It is thus too,
monks, that a monk fares along contemplating the body in the

body.
And again, monks, a monk reflects on precisely this body itself,

encased in skin and full of various impurities, from the soles of

the feet up and from the crown of the head down, that: ‘
There is

connected with this body hair of the head, hair of the body, nails,

teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver,

1
Cf. MX 274 .
 74 10. S(rtipatthanasutta I. 57-58

membranes, lungs, intestines, mesentary, stomach, ex-

spleen,
crement, phlegm, pus, blood, sweat, fat, tears, serum, saliva,
bile,

mucus, synovic fluid, urine/ 1

Monks, it is like a double-mouthed provision bag 2 that is full of
various kinds of grain such as hill-paddy, paddy, kidney beans,
peas, sesamum, rice; and a keen-eyed man, pouring them out,
were to reflect: ‘
That's hill-paddy, that’s paddy, that’s kidney
beans, that’s peas, that’s sesamum, that’s rice.’ Even so, monks,
does a monk reflect on encased in skin and
precisely tins body itself,

full of various impurities, from the soles of the feet up and from
‘
the crown of the head down, that: There is connected with this
body hair of the head urine.’ Thus he fares along contemplating
. . .

the body in the body internally and he fares along independently . . .

of and not grasping anything in the world. It is thus too, monks,

that a monk fares along contemplating the body in the body.
And again, monks, a monk reflects on this body according to
how it is placed or disposed 3 in respect of the elements, 4 th inkin g:
*
In this body there is the element of extension, the element of
cohesion, the element of heat, the element of motion.’ [58] Monks,
even as a skilled cattle-butcher, or his apprentice, having slaughtered
a cow, might sit displaying its carcase at a cross-roads, even so,
monks, does a monk reflect on this body itself according to how it
is placed or disposed in respect of the elements, thinking: In this ‘

body there is the element of extension, the element of cohesion,

the element of heat, the element of motion.’ Thus he fares along
contemplating the body in the body internally . and he fares
. .

along independently of and not grasping anything in the world.

It is thus too, monks, that a monk fares along contemplating the
body in the body.
And again, monks, as a monk might see a body thrown aside in
a cemetery, dead for one day or for two days or for three days,
swollen, discoloured, decomposing; he focuses on this body itself, 5
thinking: ‘This body, too, of a similar nature, a similar con-
is

stitution, it has not got past that (state of things).’ It is in this

way that a monk fares along . . . not grasping anything in the

1
As at A. iii. 323, v. 109; D . ii. 293.
2
mutoll , as at M . iii. 90; D. ii 293. See Dial. ii. 330, “ sample-bag.”
This simile is not found at A. iii. 323.
3
yathapanihita, controlled or directed.
4
dhdtu , called by the Bhikkhu Soma “ modes of materiality.”
6
I,e. on his own body.
I. 58-59 Applications of Mindfulness 75
world. It is thus too, monks, that a monk fares along contemplat-
ing the body in the body.
And again, monks, a monk might see a body thrown aside in
a cemetery, and being devoured by crows or ravens or vultures or
wild dogs or jackals or by various small creatures; he focuses on this
body itself, thinking: ‘
This body too is of a similar nature, a
similar constitution, it has not got past that (state of things)/
It is in this way that a monk fares along . . . not grasping anything
in the world. It is thus too, monks, that a monk fares along
contemplating the body in the body.
And again, monks, as a monk might see a body thrown aside in
a cemetery, a skeleton1 with (some) flesh and blood, sinew-
bound; ... or fleshless but blood-bespattered, sinew-bound; . . .

or without flesh and blood, sinew-bound ... or the bones scattered ;

here and there, no longer held together: here a bone of the hand,
there a foot-bone, here a leg-bone, there a rib, here a hip-bone, there
a back-bone, here the skull; he focuses on this body itself. ... It
is in this way that a monk fares not grasping anything in
along . , .

the world. It is thus too, monks, that a monk fares along con-
templating the body in the body.
And again, monks, a monk might see a body thrown aside in
a cemetery: the bones white and something like sea-shells ... a heap
of dried up bones more than a year old . . . the bones gone rotten
and reduced to powder; [59] he focuses on this body itself, thi n king:
4
This body, too, is of a similar nature, a similar constitution, it

has not got past that (state of things)/ Thus he fares along
contemplating the body in the body internally, or he fares along
contemplating the body in the body externally, or he fares along
contemplating the body in the body internally and externally.
Or he fares along contemplating origination-things in the body, or
he fares along contemplating dissolution-things in the body, or he
fares along contemplating origination-dissolution-things in the body.
c
Or, thinking, There is the body/ his mindfulness is established
precisely to the extent necessary just for knowledge, just for
remembrance, and he fares along independently of and not grasping
anything in the world. It is thus too, monks, that a monk fares
along contemplating the body in the body.
And how, monks, does a monk fare along contemplating the
feelings in the feelings ? Herein, monks, while he is experiencing

1
As at M . i. 89, A . iii. 324.
76 10. Satipattkanasutta I. 59

a pleasant feeling he comprehends: I am experiencing a pleasant

4

feeling;’ 1 while he is experiencing a painful feeling he comprehends,

1 am experiencing a painful feeling
4
while he is experiencing ’
;

a feeling that is neither painful nor pleasant he comprehends:

1 am experiencing a feeling that is neither painful nor pleasant.’
4

While he is experiencing a pleasant feeling in regard to material

things 2 ... in regard to non-material things he comprehends, 1 am
4

experiencing a pleasant feeling in regard to non-material things ’

while he is experiencing a painful feeling in regard, to material

things ... in regard to non-material things he comprehends,
4
1 am
experiencing a painful feeling in regard to non-material things ’

while he is experiencing a feeling that is neither painful nor pleasant

in regard to material things ... in regard to non-material things
he comprehends, 1 am experiencing a feeling that is neither painful
4

nor pleasant in regard to non-material things.’ Thus he fares along

contemplating the feelings in the feelings internally, or he fares
along contemplating the feelings in the feelings externally, or he
fares along contemplating the feelings in the feelings internally
and externally. Or he fares along contemplating origination-things
in the feelings, or he fares along contemplating dissolution-things
in the feelings, or he fares along contemplating origination-dissolu-
4
tion-things in the feelings. Or, thinking, There is feeling,’ his
mindfulness is established precisely to the extent necessary just
for knowledge, just for remembrance, and he fares along independ-
ently of and not grasping anything in the world. It is thus, monks,
that a monk fares along contemplating feelings in the feelings.
And how, monks, does a monk fare along contemplating mind in
the mind ? Herein, monks, a monk knows intuitively 3 the mind
with attachment as a mind with attachment; he knows intuitively
themind without attachment as a mind without attachment . the . .

mind with hatred as a mind with hatred the mind without . . .

hatred as a mind without hatred the mind with confusion as . . .

a mind with confusion the mind without confusion as a mind

. . .

1
MA. i. 27S quotes M. i. 500 to show that neither all the three feelings
nor any two of them can be experienced simultaneously.
2
amisa, sometimes put into opposition to dhamma , as at M. i. 12. But
here in opposition to nirdmisa. According to MA. i. 279 samisa suhha
means the worldling’s feelings of pleasure connected with the five senses,
whereas nirdmisa suhha are the feelings of pleasure connected with renunci-
ation. All is set out at M. iii. 217-19.
8 As at, e.g.y M . i. 34, 68.
I- 59-60 Applications of Mindfulness 77
4
without confusion . . . the mind that
mind that is contracted 1 as a
is contracted . . . the mind that
mind that is is distracted 2 as a
distracted the mind that has become great3 as a mind that has
. . .

become great ... a mind that has not become great as a mind that
has not become great the mind with (some other mental state)
. . .

superior to it 6 as a mind with (some other mental state) superior

to it .the mind with no (other mental state) superior to it 6 as
. .

a mind with no (other mental state) superior to it the mind that . . .

is composed 7 as a mind that is composed the mind that is not . . .

composed 8 as a mind that is not composed the mind that is . . .

freed 9 as a mind that is freed the mind that is not freed 10 as a . . .

mind that is not freed. Thus he fares along contemplating the

mind in the mind internally, or he fares along contemplating the
mind in the mind externally, or he fares along contemplating the
mind in the mind internally and externally. [60] Or he fares along
contemplating origination-things in the mind, or he fares along
contemplating dissolution-things in the mind, or he fares along
contemplating origination-dissolution-things in the mind. Or,
thinking, ‘
There is mind,’ his mindfulness is established precisely
to the extent necessary just for knowledge, just for remembrance,
and he fares along independently of and not grasping anything in
the world. It is thus, monks, that a monk fares along contemplating
mind in the mind.
And how, monks, does a monk fare along contemplating mental
objects in mental objects ? Herein, monks, a monk fares along
contemplating mental objects in mental objects from the point of
view of the five hindrances. And how, monks, does a monk fare
along contemplating mental objects in mental objects from the
point of view of the five hindrances ? Herein, monks, when a
subjective desire for sense-pleasures is present, a monk comprehends
that he has a subjective desire for sense-pleasures; or when a sub-
jective desire for sense-pleasures is not present he comprehends

2
1
The mind fallen into sloth and torpor. Accompanied by restlessness.
3
Connected with the fine-material and the non-material planes.
4 Connected with the sensuous plane of existence.
5 This state of consciousness is also connected with the sensuous plane.
6
This refers to the fine-material or the non-material plane.
7
This refers to the person who has full or partial concentration.
8
Where neither of these forms of concentration is present.
9
See Vism. 410.
10
Here (for the beginner) there is no place for the freedoms through ex-
tirpation, calming and escape, MA. i. 280.
78 10. Satipatthanasutta I. 60-61

that he has no subjective desire for sense-pleasures. And in so far

as there comes to be an uprising of desire for sense-pleasures that
had not arisen before, he comprehends that; and in so far as there
comes to be a getting rid of desire for sense-pleasures that has
arisen, he comprehends that. And in so far as there comes to be
no future uprising of desire for the sense-pleasures that has been
got rid of, he comprehends that. Or when ill-will is subjectively
present he comprehends that he has subjective ill-will. ... Or
when and torpor are subjectively present he comprehends
sloth
that he has subjective sloth and torpor. ... Or when restlessness
and worry are subjectively present he comprehends that he has
subjective restlessness and worry. ... Or when doubt is present
subjectively he comprehends that he has subjective doubt; when
doubt is not present subjectively he comprehends that he has no
subjective doubt. And in so far as there is an uprising of doubt
that had not arisen before, he comprehends that; and in so far as
there is a getting rid of doubt that has arisen, he comprehends that;
and in so far as there is in the future no uprising of the doubt that
has been got rid of, he comprehends that. It is thus that he fares
along contemplating mental objects in mental objects internally,
or he fares along contemplating mental objects in mental objects
externally, or he fares along contemplating mental objects in mental
objects internally and externally. Or he fares along contemplating
origination-things in mental objects, or he fares along contemplating
dissolution-things in mental objects, or he fares along contemplating
origination-things and dissolution-things in mental objects. Or,
4
thinking, There are mental objects,’ his mindfulness is established
precisely to the extent necessary just for knowledge, just for re-
membrance, and he fares along independently of and not grasping
anything in the world. It is thus, monks, that a monk fares along
contemplating mental objects in mental objects from the point
of view of the five hindrances.
And again, monks, a monk fares along contemplating mental
objects in mental objects [61] from the point of view of the five
groups 1 of grasping. And how, monks, does a monk fare along
contemplating mental objects in mental objects from the point of
view of the five groups of grasping ? Herein, monks, a monk
4
thinks, Such is material shape, such is the arising of material shape,

1
up&danakkhandha, or the five aggregates, khandha of clinging or grasping,
,

and which arise as a result of grasping. See Vism. Ch. XX.

 I. 61 Applications of Mindfulness 79

such is the setting of material shape; such is feeling, such the

arising of feeling, such the setting of feeling; such is perception,
such the arising such the setting of perception; such are the
. . .

tendencies, such the arising such the setting of the tendencies . . .

;

such is consciousness, such the arising of consciousness, such the

setting of consciousness/ It is in this way that he fares along
contemplating mental objects in mental objects internally, or he
fares along . contemplating origination-things and dissolution-
. .

£
things in mental objects. Or, thinking, There are mental objects/
his mindfulness is established precisely to the extent necessary
just for knowledge, just for remembrance, and he fares along
independently of and not grasping anything in the world. It is
thus, monks, that a monk fares along contemplating mental objects
in mental objects from the point of view of the five groups of
grasping.
And again, monks, a monk fares along contemplating mental
objects in mental objects from the point of view of the six internal-
external sense-bases.And how, monks, does a monk fare along
contemplating mental objects in mental objects from the point of
view of the six internal-external sense-bases ? Herein, monks,
a monk comprehends the eye and he comprehends material shapes,
and he comprehends the fetter 1 that arises dependent on both, and
he comprehends the uprising of the fetter not arisen before, and he
comprehends the getting rid of the fetter that has arisen, and he
comprehends the non-uprising in the future of the fetter that has
been got rid of. And he comprehends the ear and he compre- . . .

hends sounds and he comprehends the nose and he comprehends

. . .

smells .and he comprehends the tongue and he comprehends

. .

flavours and he comprehends the body and he comprehends

. . .

tactile objects and he comprehends the mind and he com-

. . .

prehends mental objects, and he comprehends the fetter that arises

dependent on both, and he comprehends the uprising of the fetter
that had not arisen before, and he comprehends the getting rid
of the fetter that has arisen, and he comprehends the non-arising
in the future of the fetter that has been got rid of. It is in this way
that he fares along contemplating mental objects in mental objects
internally, or he fares along contemplating mental objects in mental
objects externally, or he fares along contemplating mental objects

1 Tenfold; the fetter of sense-pleasure being based on two conditions, and

that of ignorance on eight.
80 10. Satipattharuisutta I. 61-62

in mental objects internally and externally. Or he fares along

contemplating origination-things in mental objects. Or, . . .

‘ 5
thinking, There are mental objects, ... he fares along independ-
ently of and not grasping anything in the world. It is thus, monks,
that a monk fares along contemplating mental objects in mental
objects from the point of view of the six internal-external sense-
bases.
And again, monks, a monk fares along contemplating mental
objects in mental objects from the point of view of the seven links
in awakening. And how, monks, does a monk fare along con-
templating mental objects in mental objects from the point of view
of the seven links in awakening ? Herein, monks, when the link
in awakening that is mindfulness is present internally he com-
prehends that he has internally the link in awakening that is mind-
fulness; when the link in awakening that is mindfulness is not
internally present [62] he comprehends that he has not internally
the link in awakening that is mindfulness. And in so far as there
is an uprising of the link in awakening that is mindfulness that
had not uprisen before, he comprehends that; and in so far as there
is completion by the mental development of the uprisen link in

awakening that is mindfulness, he comprehends that. When the

link in awakening that is investigation of mental objects is present
internally and in so far as there is completion by mental develop-
. . .

ment of the uprisen link in awakening that is investigation of mental

objects, he comprehends that. When the link in awakening that
is energy is present internally ... in so far as there is completion

by mental development of the uprisen link in awakening that is

energy, he comprehends that. When the link in awakening that
is rapture is present internally. When the link in awakening
. . .

that is serenity is present internally. When the link in awaken-

. . .

ing that is concentration is present internally. . . . When the link

in awakening that is equanimity is present internally he comprehends
that he has the link in awakening that is equanimity; when the
link in awakening that is equanimity is not present internally, he
comprehends that he has not the link in awakening that is equanim-
ity. And in so far as there is an uprising of the link in awakening
that is equanimity that had not uprisen before, he comprehends
that; and in so far as there is completion by mental development
of the uprisen link in awakening that is equanimity, he comprehends

that. It is in this way that he fares along contemplating mental

objects in mental objects . . . both internally and externally. Or
I. 62-63 Applications of Mindfulness 81

he fares along contemplating origination-things in mental objects.

. .Or, thinking, There are mental objects,’ his mindfulness is
.
‘

established ... he fares along independently of and not grasping

anything in the world. It is thus, monks, that a monk fares along
contemplating mental objects in mental objects from the point of
view of the seven links in awakening. 1
And again, monks, a monk fares along contemplating mental
objects in mental objects from the point of view of the four ariyan
truths. And how, monks, does a monk fare along contemplating
mental objects in mental objects from the point of view of the four
ariyan truths ? Herein, monks, a monk comprehends as it really
c
is, This is anguish
‘
he comprehends as it really is, This is the
’
;

arising of anguish he comprehends as it really is, This is the

’
;
*

stopping of anguish he comprehends as it really is, This is the

’
;
‘

course leading to the stopping of anguish.’ It is thus that he fares

along contemplating mental objects in mental objects internally,
or he fares along contemplating mental objects in mental objects
externally, or he fares along contemplating mental objects in mental
objects internally and externally. Or he fares along contemplating
origination-things in mental objects, or he fares along contemplating
dissolution-things in mental objects, or he fares along contemplating
origination-things and dissolution-things in mental objects. Or,
thi nkin g, ‘
There are mental objects,’ his mindfulness is established
precisely to the extent necessary just for knowledge, just for re-
membrance, and he fares along independently of and not grasping
anything in the world. It is thus, monks, that a monk fares along
contemplating mental objects in mental objects from the point of
view of the four ariyan truths.
Whoever, 2 monks, should thus develop these four applications
of mindfulness for seven years, one of two fruits is to be expected
for him: either profound knowledge 3 here-now, or, if there is any
residuum remaining, 4 the state of non-returning. 5 Monks, let be
the seven years. Whoever, [ 63] monks, should thus develop these
four applications of mindfulness for six years, five years, four
years, three years, two years, for one year, one of two fruits is to

1
For the above paragraph MA. i. 289 ff. refers to 8. v. 65, 66.
2
MA. i. 301 whatever monk, nun, man or woman lay follower.
:

3
anna, equivalent to arahantship.
4 The grasping that leads to again-becoming or recurrent birth, but not
necessarily in this world.
5 supramundane
The third stage in fulfilment.
82 I. 63

be expected for him: either profound knowledge here-now, or, if

there is any residuum remaining, the state of non-returning.

Monks, let be the one year. Whoever, monks, should thus develop
these four applications of mindfulness for seven months, one of two
fruits is to be expected for him: either profound knowledge here-
now, or, if there is any residuum remaining, the state of non-
returning. Monks, let be the seven months. Whoever, monks,
should thus develop these four applications of mindfulness for six
months, five months, four months, three months, two months, for
one month, for half a month. Monks, let be the half month.
. . .

Whoever, monks, should thus develop these four applications of

mindfulness for seven days, one of two fruits is to be expected
for him: either profound knowledge here-now, or, if there is any
residuum remaining, the state of non-returning.
What has been spoken in this way has been spoken in reference
to this: "There is this one way, monks, for the purification of
beings, for the overcoming of sorrows and griefs, for the going down
of sufferings and miseries, for winning the right path, for realising
55
nibbana, that is to say, the four applications of mindfulness .’
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Discourse on the Applications of Mindfulness

the Tenth

Division of the Synopsis of Fundamentals

the First
II. THE DIVISION OF THE LION’S ROAR
(Sihanadavagga)
 11. LESSER DISCOURSE ON THE LION’S ROAR
(Culasihanadasutta)

Thus have heard At one time the Lord was staying near Savatthi
I :

in the Jeta Grove in Anathapindika’s monastery. While he was

there, the Lord addressed the monks, saying: “ Monks.” Re-
4
‘

vered one,” these monks answered the Lord in assent. The Lord
spoke thus
“ Monks, thinking: ‘ Just here 1 is a recluse, here a second recluse,
here a third recluse, here a fourth recluse; 2 void of recluses [64] are
other (systems teaching) alien views,’ 3 monks, that you it is thus,
may rightly4 roar a lion’s roar. 5 monks, But this situation occurs,
when wanderers belonging to other sects might herein speak thus:
‘
What confidence have the venerable ones, what authority, by
reason of which the venerable ones speak thus: “Just here is a
recluse, here a second recluse, here a third recluse, here a fourth
?’ ”
recluse; void of recluses are other (systems teaching) alien views
Monks, if who speak
there are wanderers belonging to other sects
thus, they should be spoken to thus: ‘It we see for is because
ourselves four things made known to us by the Lord who knows,
who sees, perfected one, fully self-awakened one, that we speak
thus: “Just here is a recluse, here a second recluse, here a third

recluse, here a fourth recluse; void of recluses are other (systems

teaching) alien views.” What are the four ? Your reverences, we
have confidence in the Teacher, 6 we have confidence in dhamma 6 ,

there is fulfilment of the moral habits, and our fellow dhamma- men, 7

1
idh’eva; MA. ii. 4, “ in this very teaching.”
2
Cf. D ii. 151. MA.
ii. 4, citing A. ii. 238, states that the first sarmrui

is a stream-winner, the second a once-retumer, the third a non-returner,

the fourth an arahant. Cf. the four kinds of recluses at A. ii. 86-90, and see
0.8. ii. 96, n. 1.
8
As at D.
ii. 151, 152; A. ii. 238. MA. ii. 5 mentions the ten groups into
which the sixty-two “ heretical views ” fall, and says that they are all recorded
in the Brahmajala Sta.
4
MA. ii. 7 says here sarnmd means with cause, with reason.
6 Slhanada
is the roar of the best, of a fearless one, an unequalled one,
MA. ii. 7=AA. ii. 303.
6
As stated at e.g. M. i. 37.
7
sahadhammika MA. . ii. 8 calls them monks, nuns, probationers, male

85
86 11. CiUasiJmnddasiiMa I. 64-65

and those who have gone forth, are dear to

as well as householders
us and liked (by is, your reverences, because of these four
us). It
matters, made known to us by the Lord who knows, who sees,
perfected one, fully self-awakened one, that we speak thus: “ Just
’
here is a recluse . . . alien views.”
But monks, when wanderers belonging to
this situation occurs,
other sects might speak thus Your reverences, we too have con-
:
‘

fidence in that teacher of ours 1 who is our teacher, and we have

confidence in that dhamma of ours which is our dhamma and we ,

fulfil those which are our moral habits, and our fellow dhamma- men,
2

as well as householders and those who have gone forth, are dear to
us and liked (by us). So, your reverences, what is the distinction,
what the divergence, what the difference between you and us V
Monks, if there are wanderers belonging to other sects who speak
thus, they should be spoken to thus But, your reverences, is the :
‘

goal 3 one or is the goal manifold ?’ Monks, if answering rightly

wanderers belonging to other sects would answer thus: The goal *

is one, your reverences, the goal is not manifold.’

‘
But, your
reverences, is this goal for one with attachment or for one without
attachment V Monks, if answering rightly wanderers belonging
to other sects would answer: This goal is for one without attach-
‘

ment, this goal is not for one with attachment.’ But, your ‘

reverences, is this goal for someone with aversion or for someone

without aversion ... for someone with confusion or for someone
without confusion ... for someone with craving or for someone
without craving [65] ... for someone with grasping or for someone
without grasping for someone who is intelligent or for someone
. . .

who is unintelligent ... for someone who is yielding4 and hindered5

or for someone who is unyielding and unhindered ... for someone

and female novices, men and women lay followers. All these are sahadham -
mikd, for which a synonym is ariyasavalcd . They are all under one and the
same dhamma .

1
MA. ii. 9 mentions Purana Kassapa and the other six (heretical) teachers.
2
MA. ii. 9 instances the moral habits of those following the goat, cow,
ram and dog practices. For the bovine and canine practices see M.~ Sta. 57.
3
nitthd glossed at MA. ii. 9 as pariyosanabhuta what has become the
, ,

consummation or culmination. MA. here gives as examples of “many”:

the Brahma-world is the fulfilment or goal of brahmans, Abhassara of ascetics,
Subhakinha of wanderers, unending mind of Ajivakas. But in this teaching
arahantship is the goal.
4
anurvddha , MA. ii. 10 to attachment.
6
pativiruddha , MA, ii. 10 by anger.
 I. 65 The Lion's Roar (Lesser) 87

with delight in impediments 1 or for someone without delight in

impediments V Monks, if answering rightly wanderers belonging
to other sects would answer thus This goal is for someone without
:
‘

aversion, not for someone with aversion ... for someone without
confusion, not for someone with confusion for someone without . . .

craving, not for someone with craving ... for someone without
grasping, not for someone with grasping ... for someone who is
intelligent, not for someone who is not intelligent for someone . . .

who is unyielding and unhindered, not for someone who is yielding

and hindered ... for someone who is without delight in impediments,
not for someone with delight in impediments.’
Monks, there are these two views: view of becoming, and view
of annihilation 2 Monks, whatever recluses and brahmans adhere
.

to the view of becoming, have come under the view of becoming,

cleave to the view of becoming, these are obstructed from the view
of annihilation. Monks, whatever recluses and brahmans adhere
to the view of annihilation, have come under the view of annihila-
tion, cleave to the view of annihilation, these are obstructed from
the view of becoming. Monks, whatever recluses or brahmans do
not comprehend as they really are the rise and fall of, and satis-
faction in, and peril of these two views and the escape 3 from them,
these have attachment, these have aversion, these have confusion,
these have craving, these have grasping, these are unintelligent,
these are yielding and hindered, these delight in impediments,
these are not utterly freed from birth, ageing, dying, grief, sorrow,
suffering, lamentation, despair —
these are not utterly freed from
anguish 4 I
,
say. But whatever recluses or brahmans comprehend
as they really are the rise and fall of, and the satisfaction in, and the
peril of these two views and the escape from them, these are without
attachment, these are without aversion, these are without con-
fusion, these are without craving, these are without grasping, these
are intelligent, these are unyielding and unhindered, these do not
delight in impediments, these are utterly freed from birth, ageing,

1 papancdrdmassa papancaraiino. See G.S. ii. 168, n. 3. MA. ii. 10 says

that here synonyms are craving, views, and pride.
2
bhavaditthi ca vibhavaditthi ca . MA. ii. 10 calls the former the Etemalist
view, and the latter the Annihilationist view.
3 nissarana . MA. ii. 11 here calls it nibbdna.
4 here the whole rolling or whirling on, vaita (in recurrent
Anguish is

birth), MA. ii. 12.

 88 11. Culasihanadasutta I. 65-66

dying, grief, sorrow, suffering, lamentation, despair —these are

utterly freed from anguish, I say.
Monks, there are these four (kinds of) grasping. What are
[66]
the four ? The grasping of sense-pleasures, the grasping of view,
the grasping of rule and custom, the grasping of the theory of self.
There are some recluses and brahmans who, although pretending to
a comprehension of all the graspings, do not lay down rightly a
comprehension of all the graspings; they lay down a comprehension
of the grasping of sense-pleasures, but do not lay down a compre-
hension of the grasping of view, of the grasping of rule and custom,
of the grasping of the theory of self. What is the cause of this ?

It is that these worthy recluses and brahmans do not understand

three situations as they really are. Therefore these worthy recluses
and brahmans, although pretending to a comprehension of all the
graspings, do not lay down rightly a comprehension of all the
graspings; they lay down a comprehension of the grasping of
sense-pleasures, but do not lay down a comprehension of the grasp-
ing of view, do not lay down a comprehension of the grasping of rule
and custom, do not lay down a comprehension of the grasping of the
theory of self.

Monks, there are some recluses and brahmans who, although

pretending to a comprehension of all the graspings, do not lay down
rightly a comprehension of all the graspings; they lay down a
comprehension of the grasping of sense-pleasures, they lay down a
comprehension of the grasping of view, but they do not lay down a
comprehension of the grasping of rule and custom, they do not lay
down a comprehension of the grasping of the theory of self. What
is the cause of this ? It is that these worthy recluses and brahmans
do not comprehend two situations as they really are. Therefore
these worthy recluses and brahmans, although pretending to a
comprehension of all the graspings, do not rightly lay down a com-
prehension of all the graspings they lay down a comprehension of
;

the grasping of sense-pleasure, they lay down a comprehension of the

grasping of view, they do not lay down the comprehension of the
grasping of rule and custom, they do not lay down a comprehension
of the grasping of the theory of self.

Monks, there are some recluses and brahmans who, although

pretending to a comprehension of all the graspings, do not lay down
rightly a comprehension of all the graspings they lay down a com-
;

prehension of the grasping of sense-pleasures, they lay down a comp-

rehension of the grasping of view, they lay down a comprehension
 I. 66-67 The Lion's Roar (Lesser) 89

of the grasping of rule and custom, but they do not lay down a
comprehension of the grasping of the theory of self. What is the
cause of this ? It is that these worthy recluses and brahmans do
not understand one situation as it really is. Therefore these worthy
recluses and brahmans, although pretending to a comprehension of
all down a comprehension of all the
the graspings, do not rightly lay
graspings they lay down a comprehension of the grasping of sense-
;

pleasure, they lay down a comprehension of the grasping of view,

they lay down a comprehension of the grasping of rule and custom,
but they do not lay down a comprehension of the grasping of the
theory of self.
In such a dhamma and discipline as this, monks, that which is

confidence in the Teacher shown to be not perfect, that which is

is

confidence in dhamma is shown to be not perfect, that which is

fulfilment of the moral habits is shown to be not perfect, that which
is regard and affection for one’s fellow dhamma - men is shown to be

not perfect. What is the cause of this ? It comes to be thus,

monks, [67] in a dhamma and discipline that are wrongly shown,
wrongly taught, not leading onwards, 1 not conducive to allayment, 2
taught by one who is not fully self-awakened.
But the Tathagata, monks, perfected one, fully self-awakened
one, claiming a comprehension of all the graspings, rightly lays down
a comprehension of all the graspings; he lays down a comprehension
of the grasping of sense-pleasures, he lays down a comprehension of
the grasping of view, he lays down a comprehension of the grasping
of rule and custom, he lays down a comprehension of the grasping of
the theory of self. In such a dhamma and discipline as this, monks,
that which is confidence in the Teacher is shown to be perfect, that
which is confidence in dhamma is shown to be perfect, that which is
fulfilment of the moral habits is shown to be perfect, that which is
regard and affection for one’s fellow dhamma - men is shown to be
perfect. What is the cause of this ? It comes to be thus, monks, in
a dhamma and discipline that are rightly shown, rightly taught,
leading onwards, conducive to allayment, taught by one who is
fully self-awakened.
Monks, what is the provenance, what the origin, what the birth,
what the source of these four (kinds of) grasping ? Craving, monks,
is the provenance, craving is the origin, craving is the birth, craving

1
Only round and round in animal births, of which MA . ii. 13*14 gives
examples.
2
Of attachment and so on, MA* ii. 15.
 90 11. CvlaslhanadasvUa I. 67-68

is the source of these four (kinds of) grasping. And what, monks,
is the provenance, what the origin, what the birth, what the source
of craving ? Feeling, monks, is the provenance, the origin, the
birth, the source of craving. And what, monks, is the provenance,

the origin, the birth, the source of feeling ? Sensory impingement

is the provenance, the origin, the birth, the source of feeling. And
what, monks, is the provenance, the origin, the birth, the source of
sensory impingement ? The six bases of sensory impression, monks,
is the provenance . . . the source of sensory impingement. And
what, monks, is the provenance . . . the source of the six bases of
sensory impression ? Name-and-form, monks, is the provenance
. . , the source of the six bases of sensory impression. And what,
monks, is the provenance . . . the source of name-and-form ? Con-
sciousness, monks, is the provenance . . . the source of name-and-
form. And what, monks, is the provenance . . . the source of
consciousness The karma -formations, monks, are the provenance
?

. . . the source of consciousness. And what, monks, is the pro-

venance the source of the karma-formations ? Ignorance,
. . .

monks, is the provenance, ignorance is the origin, ignorance is the

birth, ignorance is the source of the karma-formations
When, monks, ignorance is got rid of by a monk and knowledge 1
has arisen, he, by the going down of ignorance, by the uprising of
knowledge, 2 neither grasps after the grasping of sense-pleasures, nor
grasps after the grasping of view, nor grasps after the grasping of
rule and custom, nor grasps
after the theory of self. Not grasping,
he not troubled; being untroubled he himself is individually
is

attained to nibbana, 3 and he comprehends

4
Destroyed is birth, :

brought to a close is the Brahma-faring, done is what was to be

done, there no more of being such or such .’ 99
is

[68] Thus spoke tfye Lord. Delighted, these monks rejoiced in

what the Lord had said.

Lesser Discourse on the Lion’s Roar:

the First

1
vijjd; here knowledge of the Way to arahantship, MA, ii. 18.
2
As at M.
294; S. ii. 82, iii. 47; A. ii. 196.
i.
3
paccattam yeva parinibbayatL Cf. M. i. 251*52; S- iii. 54. MA. ii. 18,
299 say sayam eva kilesaparinibbdnena parinibbayati himself he is brought ,

to nibbana through the nibbana (quenching or burning up) of the defilements.

 2

12. GREATER DISCOURSE ON THE LION’S ROAR

(Mahasihanadasutta)

Thus have At one time the Lord was staying near Vesali
I heard:
outside the a woodland thicket to the west 1 Now at that
town in .

time Sunakkhatta, the son of a Licchavi having recently left this ,

dhamma and discipline, spoke these words to a group (of people)

at Vesali: “ There are no states of further-men 8 (no) excellent ,

knowledge and insight4 befitting the ariyans in the recluse Gotama;

the recluse Gotama teaches dhamma on (a system) of his own devising
beaten out by reasoning and based on investigation 5 and says that ;

dhamma taught for the sake of something specific 6 leads onwards 7

, ,

the doer of it to the complete destruction of anguish.”

Then the venerable Sariputta, having dressed early in the
morning, taking his bowl and robe, entered Vesali for almsfood.
Then the venerable Sariputta heard that speech of Sunakkhatta,
the son of a Licchavi, as it was being spoken to the group (of people)
in Vesali: “ There are no states of further-men . and says that . .

dhamma taught
,
for the sake of something specific, leads onwards

1
Not like Ambapalfs Grove, which was inside the town, but like Jlvaka’s
Mango Grove, which was outside it, MA. ii. 21. This Sutta should be com-
pared with Jd. No. 94 (Lomahamsajdtaka) in which the Lord was said to be
staying in the Patikarama, depending for alms on Vesali.
2 Licchaviputta, MA. ii. 21 saying that he was so called because he was the

son of a Licchavi rajah. On the use of °putta see B.D. ii. p. xliv ff. ,

3 See Parajika IV, Vin iii. 87-109, and especially p. 92, where uttarinui-
.

nussadhamma is defined; also B.D. i. xxiv /.; and M. i. 246, etc.

4 nariadassana, or, insight into knowledge. MA. 21 defines it as the
ii.

deva-like sight and vision (vipassand) and the Way and the fruit and know-
ledge due to reflecting on, and omniscience.
5
Cf. M . i. 520; D. i. 16. Sunakkhatta is saying that dhamma is based by
Gotama on empirical knowledge instead of being known and realised
intuitively.
* yassa ca khvdssa atthdya . MA. 22 says “ meditation on the foul for
ii.

repugnance to attachment, mental development of friendliness for repug-

nance to hatred, the five things for repugnance to confusion, breathing for
cutting off discursive thought.”
7 niyyati to lead out or onwards,
,
has the sense (as recognised at MA. ii.
23) of helping the escape from the anguish of vaMa the whirl of samsara.
,

Its object is therefore nibbana.

91
 92 12. MahasthanddasnUa I. 68-69

the doer of it to the complete destruction of anguish.” Then the

venerable Sariputta, having walked in Vesal! for almsfood, after the
meal returning from (his quest for 1 ) alms, approached the Lord;
having approached, having greeted the Lord, he sat down at a
respectful distance. As he was sitting down at a respectful distance,
the venerable Sariputta spoke thus to the Lord
“ Lord, Sunakkhatta, the son of a Liechavi, spoke these words
to a group (of people) at Vesali: *
There are no states of further-men,
(no) excellent knowledge and insight befitting the ariyans in the
recluse Gotama; the Gotama teaches dhamma on (a system)
recluse
of his own by reasoning and based on investiga-
devising beaten out
tion; and says that dhamrm taught for the sake of something
,

specific, leads onwards the doer of it to the complete destruction

”
of anguish.’
“ Sariputta, Sunakkhatta is a man of wrath and folly, and these
words were spoken by him in wrath. Thinking, ‘
I will speak
dispraise,’ he, Sariputta, the foolish man Sunakkhatta, really spoke
praise of the Tathagata. [ 69] For this, Sariputta, is praise of
a Tathagata: when someone should speak thus: ‘
Dhamma ,
taught
for the sake of something specific, leads onwards the doer of it to
the complete destruction of anguish.’ But, Sariputta, there will
not be for Sunakkhatta, the foolish man, this inference from dhamma
about me
£
: This is the Lord, perfected one, fully Self-awakened
One, endowed with knowledge and right conduct, well-farer,
knower of the world(s), incomparable trainer of men to be tamed,
teacher of devas and men, the Awakened one, the Lord.’ Nor,
Sariputta, will there be for Sunakkhatta, the foolish man, this
4
inference from dhamma about me : This is the Lord who enjoys
the manifold forms of psychic power: from having been one he
becomes manifold; from having been manifold he becomes one;
manifest or invisible, he goes unhindered through a wall, through
a rampart, through a mountain as if through air; he plunges into
the ground and shoots up again as if in water; he walks upon the
water without parting it as if on the ground; sitting cross-legged he
travels through the air like a bird on the wing. Even this moon
and sun, although of such mighty power and majesty, he rubs and
strokes them with his hand. Even as far as the Brahma-world he
has power in respect of his body.’
Nor, Sariputta, will there be for Sunakkhatta, the foolish man,

1
Supplied by MA . ii. 23.
 I. 69-70 The Lion's Roar (Greater) 93
this inference from dhamma about me: This is the Lord who, ‘

through the purified rfem-condition of hearing, surpassing that of

men, hears both (kinds of) sounds dem-like ones and human ones, :

and those which are distant and those which are near/
Nor, Sariputta, will there be for Sunakkhatta, the foolish man,
from dhamma about me This is the Lord who knows
this inference :
‘

intuitivelyby mind the minds of other beings, of other individuals;

he knows intuitively of a mind that is full of attachment that it is
full of attachment; he knows intuitively of a mind that is without

attachment that it is without attachment; he knows intuitively

of a mind that is full of aversion full of confusion that it is full . . .

of aversion full of confusion; he knows intuitively of a mind

. . .

that is without aversion without confusion . that it is without

. . . . .

aversion . without confusion; he knows intuitively of a mind that

. .

is contracted that mind that is distracted

it is contracted, or of a
that it is mind that has become great that it has
distracted, or of a
become great, or of a mind that has not become great that it has
not become great, or of a mind with (some other mental state)
superior to it that it is a mind with (some other mental state)
superior to it; of a mind with no (other mental state) superior to it
that it is a mind with no (other mental state) superior to it; he knows
intuitively of a mind that is composed that it is composed that . . .

is not composed that it is not composed; he knows intuitively

of a mind that is freed that it is freed he knows intuitively of a mind ;

that is not freed that it is not freed/

Now, Sariputta, a Tathagata has these ten powers of a Tathagata, 1
endowed with which powers a Tathagata claims the leader’s place, 2
roars his lion’s roar in assemblies, and sets rolling the Brahma-
wheel. 3 What are the ten ?

Herein, Sariputta, a Tathagata comprehends as it really is causal

occasion as such and what is not causal occasion as such. 4 Inas-
much, Sariputta, as a Tathagata comprehends as it really is causal
occasion as such and what is not causal occasion as such, this,
Sariputta, [70] is a Tathagata’s power of a Tathagata, having which
power a Tathagata claims the leader’s place, roars his lion's roar
in assemblies,and sets rolling the Brahma-wheel.
And again, Sariputta, a Tathagata comprehends as it really is the
1
As at e.g. A. v. 32 ff., Cf. A. iii. 417 (six powers).
2
dsabkatthanay bull’s place. MA. ii. 26 says
“ the best, the highest place.
Or, bulls are the previous Buddhas —their place.”
3 4
BrahmacakJca, also at JS. ii. 27. See VbhA. 400; Dhs. 1337.
94 12. Mahdsihanddasutta L 70

acquiring of deeds for oneself, past, future and present, both in their
causal occasion and their result. Inasmuch, Sariputta, as a
Tathagata comprehends ... as it really is the acquiring of deeds . . .

and sets rolling the Brahma-wheel.

And again, Sariputta, a Tathagata comprehends as it really is the
course 1 leading to all bourns 2 Inasmuch, Sariputta, as a Tathagata .

also comprehends . and sets rolling the Brahma-wheel.

. .

And again, Sariputta, a Tathagata comprehends as it really is

the world 3 with its various and diverse features. Inasmuch,

Sariputta, as a Tathagata also comprehends . . . and sets rolling the
Brahma-wheel.
And comprehends as they really are
again, Sariputta, a Tathagata
the divers characters of beings Inasmuch, Sariputta, as a Tatha- .
4

gata also comprehends and sets rolling the Brahma-wheel. . . .

And again, Sariputta, a Tathagata comprehends as it really is

the higher or lower state of the faculties 5 of other beings, of other
persons. Inasmuch, Sariputta, as a Tathagata also comprehends
. . . and Brahma-wheel.
sets rolling the
And again, Sariputta, a Tathagata comprehends as they really
are the defilement of, the purification of, the emergence from
attainments in meditation, the deliverances and concentration.
Inasmuch, Sariputta, as a Tathagata also comprehends and . . .

sets rolling the Brahma-wheel.

And again, Sariputta, a Tathagata remembers his manifold
former habitations, that is to say one birth and two births three . . .

. four
. . five . ten
. twenty
. . thirty
. . forty
. fifty . . . . . , . . . . .

... a hundred ... a thousand births, and a hundred thousand

births, and many an eon of integration and many an eon of dis-
integration and many an eon of integration-disintegration, thinking:
4
Such and such was I by name, having such a clan, such a colour,
so was and that pleasure and pain, so
I nourished, I experienced this
did the span of As that one I, passing from this, rose up
fife end.
again elsewhere. There, too, such a one was I by name, having
such a clan, such a colour, so was I nourished, experienced this or
that pleasure and pain, so did the span of life end. I, deceasing
5
thence, rose up here Thus with all their modes and detail does
.

1
patipada called magga at MA. ii. 29.
,
2
Both good and bad ones.
3
The world of the khandhas, dyatanas, and dhatus MA. ii. 29. ,

4
adhimutti , will, intention. Cf. Vbh. 339.
6
The faculties, indriya are here the five of faith, saddha, and
, so on.
It means also their growth or decline. Cf. Vbh. 340.
 I. 70-71 The Lion's Roar (Greater) 95

lie remember bis manifold former habitations. Inasmuch, Sari-

putta, as a Tathagata also comprehends . . . and sets rolling the
Brahma-wheel.
And again, Sariputta, a Tathagata, with his purified deva vision,
surpassing that of men, sees beings as they are deceasing and
uprising —he comprehends that beings are mean, excellent, comely,
ugly, well-going, ill-going according to the consequences of their
deeds, and thinks Indeed, these worthy beings who were possessed
:
‘

of wrong conduct in body, in speech, in thought, scoffers at the

ariyans, of wrong view, incurring deeds consequent on a wrong
—
view these, at the breaking up of the body [71] after dying, arise
in the sorrowful state, a bad bourn, the abyss, Niraya Hell. But,
on the other hand, these worthy beings, endowed with good conduct
in body, speech, and thought, not scoffers at the ariyans, of right
view, incurring deeds consequent on right view these, at the —
breaking up of the body after dying arise in a good bourn, the
9
heaven world. In this way, with his purified deva vision, surpassing
that of men, he sees beings as they are deceasing and uprising;
he comprehends that beings are mean, excellent, comely, ugly,
well-going, ill-going according to their deeds. Inasmuch, Sari-
putta, as a Tathagata comprehends . . . and sets rolling the Brahma-
wheel.
And again, Sariputta, a Tathagata, by the destruction of the
cankers, enters on freedom of mind, freedom through
and abides in
wisdom that are cankerless, having realised them here and now
through his own super-knowledge. Inasmuch, Sariputta, as a
Tathagata, by the destruction of the cankers, enters on and abides
in freedom of mind, freedom through wisdom that are cankerless,
having realised them here and now through his own super-know-
ledge, this too, Sariputta, is a Tathagata’s power of a Tathagata,
having which power a Tathagata claims the leader’s place, roars
his lion’s roar in assemblies, and sets rolling the Brahma-wheel.
These, Sariputta, are the Tathagata’s ten powers of a Tathagata,
endowed with which powers the Tathagata claims the leader’s
place, roars his lion’s roar in assemblies, and sets rolling the Brahma-
wheel. Whoever, Sariputta, knowing me thus, seeing me thus,
should speak thus: ‘There are no states of further-men, (no)
excellent knowledge and insight befitting the ariyans in the recluse
Gotama; the recluse Gotama teaches dhamma on (a system of) his
’
own devising beaten out by reasoning and based on investigation
if he does not retract that speech, Sariputta, if he does not retract
 96 12. Mahdsthanadastdta I. 71-72

that thought, if he does not give up that view, he is consigned to

Niraya Hell just as a burden is set aside. 1
Sariputta, as a monk,
endowed with moral endowed with concentration, endowed
habit,
with intuitive wisdom, might attain profound knowledge here-now,
2 not retracting that speech,
so I say that this, Sariputta, results thus :

not retracting that thought, not giving up that view, he is consigned

to Niraya Hell just as a burden is set aside.
Sariputta, there are these four convictions 3 of a Tathagata
endowed with which convictions a Tathagata claims the leader’s
and sets rolling the Brahma-
place, roars his lion’s roar in assemblies,
wheel. What are the four ? If anyone says These matters are :
‘

9
not fully awakened to although you claim to be fully self-awakened
— as to this, I do not behold the ground, Sariputta, on which
a recluse or a brahman or a deva or Mara or Brahma or anyone in
the world [72] can legitimately reprove me. Because I, Sariputta,
do not behold this ground, I fare along attained to security, attained
to fearlessness, attained to conviction.
If anyone says: ‘These cankers are not utterly destroyed,
although you claim to be one whose cankers are destroyed/ as to
this, I do not behold the ground ... I fare along attained to . . .

conviction.
anyone says
If In following those things called stumbling-
:
‘

blocks there is no stumbling-block at all/ 4 as to this, I do not behold

the ground ... I fare along attained to conviction. . . .

If anyone says Dhamma taught by you for the sake of something

:
‘
,

specific, does not lead onward the doer of it to the complete

—
destruction of anguish/ as to this, I do not behold the ground,
Sariputta, on which a recluse or brahman or a deva or Mara or
Brahma or anyone in the world can legitimately reprove me.
Because I, Sariputta, do not behold this ground, I fare along
attained to security, attained to fearlessness, attained to con-
viction.
These, Sariputta, are the four convictions of a Tathagata, en

1
yathdbhatam nikkhitto evam niraye , as at e.g. A. i. 8, 96, 105, 292, It.
p. 12. See note on this obscure phrase at O.S. i. 6, n. 2, and Min. Anth. II.
124, n 2.
.

2
emmsampadam~idam vadami.
3
vesdrajjdni as at A. ii. 8; cf. A. iv 83 /. Perhaps self-confidences,
self-satisfactions.
4
Cf. Pacittiya 68, Vin. iv. 133 jff., and see B.D. iii. 21, n. 5. MA. ii. 33
says that there methunadhamma (unchastity) is meant. It is a stumbling-block
to the fruits of the ways.
 I. 72-73 The Lion's Roar (Greater) 97

dowed with which convictions the Tathagata claims the leader's

place, roars his lion's roar in assemblies, and sets rolling the Brahma-
wheel. Whoever, Sariputta, knowing me thus ... is consigned to
Niraya Hell just as a burden is set aside.
These, Sariputta, are the eight (kinds of) assemblies. 1 What
are the eight ? Assemblies of nobles, assemblies of brahmans,
assemblies of householders, assemblies of recluses, assemblies
of the retinue of the Four Great Regents, assemblies of the
Thirty-Three, Mara’s assemblies, 2 assemblies of Brahmas. These
eight, Sariputta, are the assemblies. A Tathagata
4 who is endowed
with those four convictions, Sariputta, approaches these eight
assemblies, enters them.Now I, Sariputta, call to mind approach-
ing many hundred assemblies of nobles 3 . . . many hundred assemb-
lies of brahmans ... of householders ... of recluses ... of the retinue
of the Four Great Regents ... of the Thirty-Three many . . .

hundreds of Mara’s assemblies many hundred assemblies of , . .

Brahmas. Yet before I sat down there and before I held converse
there and before I fell into conversation there, I did not behold,
Sariputta, any ground for thinking that fear or nervousness would
come upon me there. So I, Sariputta, not beholding this ground,
fare along attained to security, attained to fearlessness, attained
to conviction. [ 73] Whoever, Sariputta, knowing me thus ... is

consigned to Niraya Hell just as a burden is set aside.

These, Sariputta, are the four modes of life. What are the four ?
The mode of life bom from an egg, the mode of life born from a
womb, the mode of life born from moisture, the mode of life of
spontaneous uprising. 6 And what, Sariputta, is the mode of life

born from an egg ? Whatever beings are produced, Sariputta,

breaking through an egg-shell, this, Sariputta, is called the mode of
life born from an egg. And what, Sariputta, is the mode of life
bom from a womb ? Whatever beings are produced, Sariputta,
breaking through a membranous sheath, this, Sariputta, is called

the mode of life born from a womb. And what, Sariputta, is the

1
As at A.
iv. 307; D. ii. 109.
2
MA. 34 expressly says “ not (assemblies) of Maras, but an occasion
ii.

when those in Mara’s retinue gather together.”

3
MA. ii. 34 says this means a concourse round Bimbisara, a concourse of
relations, a concourse of Licchavis and so forth. See note at Dial. ii. 117.
4 D. iii.
230.
5
MA. ii. 36 says that opapdtika means that, having arisen, not through
these (other) circumstances, they are as though existing (nibbatta, being
reborn).
 98 12. Mahaslhanadasutta I. 73

mode of life bom of moisture ? Whatever beings are produced,

Sariputta, in rotting fish or in rotting corpses or rotting rice or in
a dirty pool near a village, this, Sariputta, is called the mode of
life born of moisture. And what, Sariputta, is the mode of life
of spontaneous uprising ? Devas x those in Niraya Hell, and some
,

men and some in the sorrowful state this is called, Sariputta, — the
mode of life of spontaneous uprising. These, Sariputta, are the
four modes of life. Whoever, Sariputta, knowing me thus ... is

verily consigned to Niraya Hell, just as a burden Is set aside.

These, Sariputta, are the five bourns. 2 What are the five ?

Niraya Hell, animal birth, the realm of the departed, 3 men, devas .

I, Sariputta, comprehend Niraya Hell and the way 4 leading to

Niraya Hell and the course 4 leading to Niraya Hell, and that accord-
ing to how one is faring along one uprises, at the breaking up of the
body after dying, in a sorrowful state, a bad bourn, the abyss,
—
Niraya Hell that too I comprehend. And I, Sariputta, compre-
hend animal birth and the way leading to animal birth and the
course leading to animal birth, and that according to how one is
faring along one uprises, at the breaking up of the body after dying,
—
in animal birth that too I comprehend. And I, Sariputta,
comprehend the realm of the departed and the way leading to the
realm of the departed and the course leading to the realm of the
departed, and that according to how one is faring along one uprises,
at the breaking up of the body after dying, in the realm of the
departed —that too I comprehend.
And I, Sariputta, comprehend
men, and the way leading to the world of men and the course
leading to the world of men, and that according to how one is faring
along one uprises, at the breaking up of the body after dying, among
—
men that too I comprehend. And I, Sariputta, comprehend
devasand the way leading to cfem-worlds and the course leading to
(fern-worlds,and that according to how one is faring along one
uprises, at the breaking up of the body after dying, in a good

1
MA. 36 says “ beginning with the Four Great Regents, devas who are
ii.

higher are of spontaneous uprising. But the ea,Tth-devas belong to the

four modes of life. Some men are of spontaneous uprising, but for the
most part they are womb -born.”
2
gati, going, destiny, where one must go according to one’s deeds, whether
well or ill done. MA. ii. 36 gives five other kinds of gati and says here
gatigati is meant; as exemplified at Dh. 420.
3
MA. ii. 37, peccabhavampattanam visayo ti.
4
Way and course here identified, MA. ii. 37.
I. 73-74 The Lion's Roar (Greater) 99

bourn, a heaven-world —
that too I comprehend. And I, Sariputta,
comprehend nibbana 1 and the way leading to nibbana [74] and
the course leading to nibbana, and that according to how one is
faring along, by the destruction of the cankers one enters on and
abides in the freedom of mind, the freedom through intuitive
wisdom which are cankerless, having realised them here-now by
one’s own super-knowledge that too I comprehend. —
Now I, Sariputta, with my mind comprehend the mind of some
person thus: As that person fares along and as he is going along and
has entered that way, so will he arise at the breaking up of the body
after dying in a sorrowful state, a bad bourn, the abyss, Niraya
Hell. After a time I see by purified (leva vision, surpassing that of
men that, at the breaking up of the body after dying, he has arisen
in a sorrowful state, a bad bourn, the abyss, Niraya Hell, and is
experiencing feelings that are exclusively 2 painful, sharp, severe.
Sariputta, as if there were a pit of charcoal, deeper than man’s
it is

height, full of embers that are neither flaming nor smoking; 3 then
a man might come along overcome and overpowered by the hot-
weather heat, exhausted, parched and thirsty, 4 heading direct for
that pit of charcoal itself by the one sole way. A man with vision,
having seen him, might say: As that good man is faring along
‘

and as he is going along and has entered on that way, so will he

come to that pit of charcoal itself.’ After a time he may see him,
fallen into that charcoal pit, experiencing feelings that are exclus-
ively painful, sharp, severe. Even so do I, Sariputta, with my
mind comprehend the mind of some person thus: As that person
fares along and as he is going along and has entered on that way,
so will he arise at the breaking up of the body after dying in a
sorrowful state, a bad bourn, the abyss, Niraya Hell. After a time
I see by purified deva vision, surpassing that of men, that, at the
breaking up of the body after dying, he has arisen in a sorrowful
state, a bad bourn, the abyss, Niraya Hell, and is experiencing
feelings that are exclusively painful, sharp, severe.

Then I, mind comprehend the mind of some

Sariputta, with my
person thus: As that person fares along and as he is going along and
has entered on that way, so will he arise, at the breaking up of the
body after dying, in an animal birth. After a time I see with
1
MA. ii. 37, “I know that nibbana is the escape from the bourns.” Cf.
JSnA. 368: gativippamoklcham parinibbanam.
2
ekanta . MA. ii. 37 gives nicca nirantara constantly, incessantly.
, ,

3
0/. if. i. 365; S. ii. 99.
4
As at M. i. 284.
 100 12. Mahdslhanddasutta I. 74-75

purified deva vision, surpassing that of men, that, at the break-

ing up of the body after dying, he has arisen in an animal birth and
is experiencing feelings which are painful, 1 sharp, severe. Sariputta,
it is as if there were a cesspool, deeper than a man’s height, full of
filth; then a man might come along overcome and overpowered
by the hot-weather heat, [75] exhausted, parched and thirsty,
heading direct for that cesspool itself by the one sole way. A man
4
with vision, having seen him, might say: As that good man is

faring along, and as he is going along and has entered on that way,
so will he come to that cesspool itself.’' After a time he may see
him, fallen into that cesspool and experiencing feelings that are
painful, sharp, severe. Even so do I, Sariputta, with my mind
comprehend the mind of some person thus feelings that are . . .

painful, sharp, severe.

Then I, my mind comprehend the mind of some
Sariputta, with
person thus As that person fares along ... so will he arise, at the
:

breaking up of the body after dying, in the realm of the departed.

After a time I see . . . that he has arisen in the realm of the departed
and is experiencing feelings that are abundantly painful. 2 Sariputta,
it is likea tree growing on uneven ground, with sparse leaves and
foliage (giving) patchy shade. 3 Then a man might come along
overcome and overpowered by the hot-weather heat, exhausted,
parched and thirsty, heading direct for that tree itself by the one
sole way. A man with vision, having seen him, might say: ‘As
that good man is faring along and as he is going along and has
entered on that way, so will he come to that tree itself.’ After
a time he may see him sitting down or lying down in the shade of
that tree, experiencing feelings that are abundantly painful. Even
so do I, Sariputta, with my mind comprehend the mind of some
person thus . . . feelings that are abundantly painful.
Then I, Sariputta, with my mind comprehend the mind of some
person thus: As that person fares along ... so will he arise, at the
breaking up of the body after dying, among men. After a time
I see . . . that he has arisen among men and is experiencing feelings
that are abundantly pleasant. 4 Sariputta, it is like a tree growing

1
Not “ exclusively painful ” here, because there is no burning, as in the
ember-pit.
2
In this realm, pain is abundant, pleasure slight, MA. ii. 39.
3
kabaracchdya. MA. ii. 38 says “ not like a thin layer of clouds.”
4
Such feelings can be experienced among khattiya (royal or noble) families,
and so on, MA. ii. 39.
 . .

I- 75-76 The Lion's Roar ( Greater) 101

on even ground, with dense leaves and foliage (giving) thick shade.
Then a man might come along overcome and overpowered by the
hot-weather heat, exhausted, parched, thirsty, heading direct for
that tree itself by the one sole way. A man with vision, having seen
him, might speak thus: ‘
As that good man is faring along, and as
he going along and has entered on that way, so he will come to
is

that tree itself/ After a time he may see him sitting down or
lying down
4 in the shade of that tree, experiencing feelings that are
abundantly pleasant. Even so do I, Sariputta, with my mind
comprehend the mind of some person thus feelings that are . , .

abundantly pleasant.
[76] Then I, Sariputta, with my mind comprehend the mind of
some person thus: As that person fares along ... so will he arise,
at the breaking up of the body after dying, in a good bourn, a heaven
world. After a time I see that he has arisen in a good bourn,
. . .

a heaven world and is experiencing feelings that are exclusively

pleasant. Sariputta, it is as if there were a long house 1 where
there might be a building with a gabled roof, smeared inside and
out, 2 protected from the wind, with bolts that are fastened, 3
windows that are closed, 6 Therein might be a divan 6 spread with
a long-haired coverlet, 7 spread with a white coverlet, spread with
a wool coverlet besprent with flowers, a splendid sheeting of the
hide of the kadali- deer, with an awning overhead and a scarlet
cushion at either end. 8 Then a man might come along overcome
and overpowered by the hot-weather heat, exhausted, parched,
thirsty, heading direct for that long house itself by the one sole way.
A man with vision, having seen him, might say: ‘As that good

1
pasado ti dtghapasado , MA. ii. 39== VA. 654. See B.D ii. 16, n 5.
.

This simile occurs at A. i. 137. Of. also the burning gabled house at A, i.
101 =M. iii. 61.
This word, ullittdvalitta, is used in defining vihdra at Vin iii. 156, iv, 47,
2 .

and “ hut,” Jodi, at Vin iii. 149.

3
phassitaggalam M. iii. 61; A. i. 101, 137; MA. ii, 39 read phussita , which
,

is to be preferred. MA,
39 explains that the door,
ii. VQttt, (Li. that by

which the aperture is closed tight against the door-posts.

is closed)
4 vdtapana are really shutters, I think. Various ways of ornamenting
them are given at Vin. iv. 47 ; see also Vin. ii. 14S.
6
Cf . M
iii. 61, A. i. 101 for this description.
.

6
paUanka, see B.D. iii. 271, n. 3.
7
These words are found in longer lists at Vin. i. 192, ii. 163; DA. 7; A . i.
181,
8
MA. ii. 39 says one for the head and one for the feet.
102 12. Mahasihanadmittta I. 76-77

man is and as lie is going along and has entered on that

faring along
way, so he come to that long house itself/ After a time he
will
may see him sitting down or lying down in that long house, in that
building with the gabled roof, on that divan, experiencing feelings
that are exclusively pleasant. Even so do I, Sariputta, with my
mind comprehend of some person thus . . , feelings that are ex-
clusively pleasant.
Then I, Sariputta, with my
mind comprehend the mind of some
person thus: As that person fares along and as he is going along
and has entered on that way, so will he, by the destruction of the 4

cankers, enter and abide in the freedom of mind, the freedom

through intuitive wisdom that are cankerless, having realised them
here-now by his own super-knowledge. After a time I see that he,
by the destruction of the cankers, having entered on freedom of
mind, freedom through intuitive wisdom that are cankerless, and
having realised them here-now by his own super-knowledge, is
abiding in them, experiencing feelings that are exclusively pleasant. 1
Sariputta, it is as if there were a lovely lotus-pool 2 with clear water,
sweet water, cool water, limpid, with beautiful banks, 3 and close
to it a dim forest thicket. Then a man might come along overcome
and overpowered by the hot-weather heat, exhausted, parched
and thirsty, heading direct for that pond itself by the one sole way.
A man with vision, having seen him, might say As that good man :

is faring along and as he is going along and has entered on that way,

so will he come to that lotus-pool itself/ After a time he may see

that he has plunged into that lotus-pool, has bathed in it and drunk
of it, and having allayed all distress, exhaustion and fever, has
got out again4 and is sitting down or lying down in that forest
thicket 6 [ 77] experiencing feelings that are exclusively pleasant.
Even so do I, Sariputta, with my mind comprehend the mind of

some person thus: As that person is faring along and as he is going

along and has entered on that way, so will he, by the destruction
of the cankers, having entered on freedom of mind, freedom through

1
MA. ii. 40 says “ exclusively pleasant here and in the deva- worlds are
the same in denotation but not in connotation. That of the deva- worlds is
not really exclusively pleasant because there is still the fever of passion.
But the bliss of nibbana is exclusively pleasant because in every way all
fevers have been allayed.’
3
As at M. i. 283; A . iii. 190; 8 L
. 91. 3
M. reads supatittha.
4
paceuttaritva , possibly meaning: having crossed the pool.
5
MA. ii 40 says this is like nibbana.
 )

I. 77 The Lion's Roar Greater (i

103

intuitive wisdom that are cankerless, having realised them here-now

by his own super-knowledge, abide therein. After a time I see
that he, by the destruction of the cankers, having entered on
freedom of mind, freedom through intuitive wisdom that are
cankerless, having realised them here-now by his own super-
knowledge, is abiding therein, experiencing feelings that are
exclusively pleasant.
These, Sariputta, are the five bourns. Whoever, Sariputta,
knowing me thus, seeing me thus, should say: The recluse Gotama ‘

has no conditions of further-men, (no) excellent knowledge and

insight befitting the ariyans; the recluse Gotama teaches dhamma
on (a system of) his own devising beaten out6 by reasoning and based
on investigation ;’ if he, Sariputta, does not retract that speech,
if he does not retract that thought, if he does not give up that view,

he is verily consigned to Niraya Hell just as a burden is set aside.

Sariputta, as a monk, endowed with moral habit, endowed with
concentration, endowed with intuitive wisdom, might here and now
attain profound knowledge, so I say that this, Sariputta, results
thus: ‘
Not retracting that speech, not retracting that thought, not
giving up that view, he is verily consigned to Niraya Hell just as
a burden is set aside/
Now I, Sariputta, as one who fares, fully know a Brahma-faring1
that endowed with four constituent parts 2 I became an ascetic,
is :

the foremost ascetic; I became loathly, the foremost loathly one;

I became a detester, 3 the foremost detester; I became aloof, the
foremost aloof one.
In that, 4 Sariputta, there was this for me through asceticism :

I was unclothed, 5 flouting life’s decencies, licking my hands (after

1
MA. i. 41 says that the Brahma-faring is generosity, doing services, the
rules of training, the brahmavihdras , the teaching of dhamma , abstention from
unchastity, satisfaction in one’s own wife, the Observance, the ariyan Way,
the whole teaching, being intent on, energy . . . (MA. ii. 43). But here
energy is a synonym for the Brahmacariya, and this Sutta is itself about the
Brahma-faring that is energy.
Cf. Ja i. 390-91, where it is said that the Bodhisatta, when dying, realised
2

that this practice was no good, so he took a right view and passed to a deva-
8 MA. ii.
world. 43, of evil.
4
MA. ii. 43, in that fourfold Brahma-faring.
6
The following occurs at M. i. 342; A. i. 295, ii. 206; D. i. 166; Pvg. 55;
cf. M. i. 238.
• I borrow this expression from Chalmers. MA. ii. 44 from here— AA.
ii. 383 PugA. 231.
 104 12. MahdsiJmnadasitita I. 77-78

meals), not one to come when asked to do so, not one to stand
still when asked to do so. 1 I did not consent (to accept
4 food)
offered to (me) or specially prepared for (me) nor to (accept) an
invitation (to a meal). I did not accept (food) straight from a
cooking pot or pan, nor within the threshold, nor among the faggots,
nor among the rice-pounders, 2 nor when two people were eating, 3
nor from a pregnant woman, nor from one giving suck, nor from
one co-habiting with a man, 6 nor from gleanings, 6 nor near where
a dog is standing, nor where flies are swarming, nor fish, nor meat.
I nor rice-gruel. I was
drank neither fermented liquor nor spirits

a one-house-man, a one-piece-man, 7
or [78] a two-house-man, a
two-piece-man ... or a seven-house-man, a seven-piece-man. I
subsisted on one little offering, 8 and I subsisted on two little

offerings . . . and I subsisted on seven little offerings. I took food

only once a day, and once in two days and once in seven days. . . .

Then I lived intent on the practice of eating rice at regular fort-

nightly intervals. I came to be one feeding on 9 potherbs or feeding
on millet or on wild rice or on snippets of skin or on water-plants
or on the red powder of rice husks or on the discarded scum of rice
on the boil or on the flour of oil-seeds or grass or cowdung. I was
one who subsisted on forest roots and fruits, eating the fruits that
had fallen. I wore coarse hempen cloths, 10 and I wore mixed
cloths, 11 and I wore cerements, and I wore rags taken from the dust
heap, and I wore tree-bark fibre, and I wore antelope skins, and
I wore strips of antelope skin, and I wore cloths of tesa-grass, and
I wore cloths of bark, and I wore cloths of wood shavings, and I wore

1
/.e. when receiving food on the begging round.
2
See G.S. i. 273, 6.
8
MA . ii. 44, AA. ii. 384 not helpful. They say “ When it is given by one
only of them. Why? There is a stumbling-block (danger) in (only) a
55
mouthful.
4
Vin. iv. 318, a mother or a foster-mother. MA. ii. 44, and the other
Comys., say that this comes to endanger the milk for the child.
5 purisantaragata. At Vin. iv. 322 this word is used to define gihigatd;
at MA. ii. 209, DA. 78 to define itthi. The Comys. say that this is a danger
'to (their) pleasure.
6 According to the Comys., done in times of scarcity by unclothed ascetics.
7
Visiting only one house or asking for only one piece of food.
8
MA. ii. 45 says that datti is one small bowlful from which they leave out
the main food.
9
As at M. i. 156; D . i. 166.
10
On B.D. ii. 143, n. 3, 4. Following garments as at A. i. 240.
sartani , see
11
masandni , perhaps meaning a mixture of coarse hemp and other fibres.
 L 78-79 The Lion's Roar {Greater) 105

a blanket of human hair, and I wore a blanket of animal hair, and

I wore owls’ feathers. I was one who plucked out the hair of his
head and beard, intent on the practice of plucking out the hair of
head and beard. I became one who stood upright, refusing a seat;
I became one who squats on his haunches, intent on the practice
of squatting. became one for covered thorns, 1 I made my bed
I
on covered thorns; and I was intent on the practice of going down
to the water to bathe up to three times in an evening. 2 Thus in
many a way did I live intent on the practice of mortifying and
tormenting my body. This then was for me, Sariputta, through
4

asceticism.
In that, Sariputta, there was this for me through loathliness:
on my body there accumulated the dust and dirt of years, so that
it fell off in shreds. Just as the stump of the tinduka - tree comes to
accumulate the dust and dirt of years, so that it falls off in shreds,
even so, Sariputta, on my body there accumulated the dust and
dirt of years, so that it fell off in shreds. But it did not occur to
me, Sariputta, to think: Indeed now, I could rub off this dust and
‘

dirt with my hand, or others could rub off this dust and dirt for
me with their hands.’ It did not occur to me thus, Sariputta.
This then was for me, Sariputta, through loathliness.
In that, Sariputta, there was this for me through detesting:
Sariputta, whether I was going out, whether was returning, there
I
was set up in me kindliness even towards a drop of water, and I
thought: Do not let me bring small creatures in their various
places 3 to destruction.’ This then was for me, Sariputta, through
detesting.
In that, Sariputta, there was this for me through aloofness:
[79] if I had plunged into a certain stretch of forest, 4 and if I saw
a cow-herd or a cattle-herd or a gatherer of grass or sticks or anyone
roaming about for bulbs and roots and so on, 6 I fled from grove
to grove, from thicket to thicket, from low ground to low ground,
from high ground to high ground. What was the reason for this?

1 Iron spikes or thorns were placed in the ground, covered with a hide,
and then an ascetic stood there, paced up and down and so forth.
2
To get rid of the day’s evil. Cf. M. i. 39,
8
visamagate. The idea at MA. ii. 46 seems to be lest a drop of water splash
the place where any small creature was at that time.
4
Cf. M . i. 162.
6
This is how MA. ii. 46 explains vanakammika. It therefore appears
not to be “ one who works in the forests.”
 106 12. MahasihanadcistUta I. 79

I thought: ‘Do not do not let me see them/ 1

let them see me,
Even as a deer in the forest, Sariputta, having seen a man, flees
from grove to grove, from thicket to thicket, from low ground to
low ground, from high ground to high ground, even so did I, Sari-
putta, when I saw a cow-herd or a cattle-herd or a gatherer of grass
or sticks or anyone roaming about for bulbs and roots and so on,
flee from grove to grove, from thicket to thicket, from low ground
4

to low ground, from high ground to high ground. What was the
reason for this I thought: ‘ Do not let them see me, do not let
?

me see them/ This then was for me, Sariputta, through aloofness.
Then I, Sariputta, having approached on all fours those cow-pens
that the cows had quitted, the cow-herds having departed, 2 I sub-
sisted there on the droppings of the young suckling calves. So long
as my own dung and urine held out, I subsisted on that. This then
was for me, Sariputta, through partaking of the great filthy things. 3
Then I, Sariputta, having plunged into a terrifying forest thicket,
stayed there. It comes to be said of a terrifying forest thicket,
because it is so terrifying: Whoever, not rid of attachment, enters
that forest thicket, his hair stands on end/ Then I, Sariputta,
during the cold winter nights, between the *
eights ’
in a time of
snowfall, 4 spent such nights as these in the open air, the days in
the forest thicket. I spent the days of the last month of the hot
weather in the open air, the nights in the forest thicket. 6 Then,
Sariputta, this verse, never heard before, occurred spontaneously
to me:

Now scorched, now cold, alone in terrifying forest,

Naked and sitting fireless, the sage is intent on his quest. 6

Then I, down to sleep in a cemetery, leaning on a

Sariputta, lay
skeleton. 7 Cowherds' boys, 8 having come up to me, spat and
staled on me, and showered me with dust and stuck twigs into my

1 2
Miln. 396. patthilagavo apagatagopalakd.
3
As at D. Usually four in number, as at Vin i. 206, applied
I, 167. .

against snake-bite; and at Vin. iv. 90 where they do not count as “ nutriment,”
so a monk may himself take them even if there is no one to make them
“ allowable.”
4 As at Vin i. 31, 288; A. i. 136; Ud. I. 9; Miln. 396. See B.D.
. iv. 41, n. 3.
6
Miln. 396 quotes this passage. Gf. also Jd. i. 390.
6
Verse at Jd. i. 390, whose Corny, is more detailed than that at MA. ii. 48.
7
Jd i. Cp. III. 15. 1 (p. 102).
47 ;

8
gornandala. At Cp. III. 15. 1 gamawdala. MA. ii. 48-9 explains by
gopdladdrakd.
L 79-80 The Lion's Roar {Greater) 107
ears. But I, Sariputta, well know that I was not the creator of
a malign heart against them. 1 This then came to be for me,
Sariputta, through abiding in even-mindedness. 2

[ 80] There are, Sariputta, some recluses and brahmans who speak
4
thus and are of this view: Purity is through food.’
These speak
thus:
4
We subsist on jujube fruits,
5
and they eat jujube fruits and
they eat crushed jujube fruits and they drink jujube fruit water,
and they make use of jujube fruits in a variety of ways. 3 Now I,
Sariputta, claim to have subsisted on one single jujube fruit. It
4
may be, Sariputta, that this occurs to But at that time the you:
5
jujube fruit was large. But
must not be regarded in this way,
this
Sariputta, for the jujube fruit was then as it is now. While I,
Sariputta, was subsisting on one single jujube fruit, my body
became exceedingly emaciated. 4
Because I ate so little, all my limbs became like the knotted
joints of withered creepers; because I ate so little, my buttocks
became like a bullock’s hoof; because I ate so little, my protruding
backbone became like a string of balls because I ate so little, my ;

gaunt ribs became like the crazy rafters of a tumble-down shed;

because I ate so little, the pupils of my eyes appeared lying low
and deep in their sockets as sparkles of water in a deep well appear
lying low and deep because I ate so little, my scalp became shrivelled
;

and shrunk as a bitter white gourd cut before it is ripe becomes

shrivelled and shrunk by a hot wind. If I, Sariputta, thought:
1 will touch the skin of my belly, it was my backbone that I took
4 5

hold of. If I thought, 1 will touch my backbone, it was the skin

4 5

of my belly that I took hold of. For because I ate so little, the
skin on my belly, Sariputta, came to be cleaving to my backbone.
If I, Sariputta, thought: 1 will obey the calls of nature, 1 fell down
4 5

on my face then and there, because I ate so little. If I, Sariputta,

soothing my body, stroked my limbs with my hand, the hairs,
rotted at the roots, fell away from my body as I stroked my limbs
with my hand, because I ate so little.

There are, Sariputta, some recluses and brahmans who speak

4 5
thus and are of this view: through food. These speak
Purity is

thus: We subsist on beans ... we subsist on sesamum ... we

4

5
subsist on rice-grains, and they eat rice-grains and they eat crushed

1
MA, ii. 49 explains as “ not by me was an evil heart created against
them.”
2
upekha is a pdraml also a bojjhanga, and a brahmavihdra
;
.

3
MA. ii. 49, salads, cakes, balls.
4
Of. what follows with M. i. 247.
 108 12. Mahmlhanddasutta I. 80-82

rice-grains [81] and they drink rice-grain water, and they make use
of rice-grains in a variety of ways. Now I, Sariputta, claim to
have subsisted on one single rice-grain. It may be, Sariputta, that
this occurs to you: ‘
But at that time a rice-grain was large/ But
this is not to be regarded in this way, Sariputta, for the rice-grain
was then as it is now. While I, Sariputta, was subsisting on one
single rice-grain, my body became exceedingly emaciated.
Because I ate so my limbs became like the knotted joints
little, all

... (as before) . . . fell away from my

the hairs, rotted at the roots,
body as I stroked my limbs with my hand, because I ate so little.
But I, Sariputta, even by this procedure, by this course, by this
mortification, did not reach states of further-men or the excellent
knowledge and insight befitting the ariyans. What was the cause
of this? It was that by these there is no reaching the ariyan
wisdom which, when reached, is ariyan, leading onwards,
intuitive
and which leads onwards the doer of it to the complete destruction
of anguish.
Now, Sariputta, there are and brahmans who speak
some recluses
4
thus and are of this view: through faring on/ 1 But,
Purity is

Sariputta, it is not easy to find that faring-on [82] that I have not
formerly fared-on in during this long past except among the devas
of the Pure Abodes. For if I, Sariputta, were to have fared on
among the devas of the Pure Abodes, I could not have come back
again to this world.
Now, Sariputta, there are some recluses and brahmans who speak
thus and are of this view: ‘Purity is through uprising/ But,
Sariputta, it is not easy to find that uprising that has not formerly
been uprisen in by me during this long past, except among the devas
of the Pure Abodes. For if I, Sariputta, were to have uprisen
among the devas of the Pure Abodes, I could not have come back
again to this world.
Now, Sariputta, there are some recluses and brahmans who speak
thus and are of this view: ‘Purity through abode/ But, Sari-
is

putta, it is not easy to find that abode that I have not abided in
during this long past, except among the devas of the Pure Abodes. 2
For if I, Sariputta, were to have abided among the devas of the Pure
Abodes, I could not have come back again to this world.
Now, Sariputta, there are some recluses and brahmans who speak
c
thus and are of this view: Purity is through oblation/ But,

i 2
samsara. Quoted at DA. ii. 511.
 I. 82-83 The Lion's Roar (Greater) 109

Sariputta, it is not easy to find that oblation that has not formerly

been offered by me during this long past when I was a noble, anointed
king, or a wealthy brahman.
Now, Sariputta, there are some recluses and brahmans who speak
f
thus and are of this view: Purity is through tending the (sacrificial)

fire/ But, Sariputta, it is not easy to find that fire that has not
formerly been tended by me during this long past when I was a noble,
anointed king, or a wealthy brahman.
Now, Sariputta, there are some recluses and brahmans who speak
thus and are of this view: ‘
So long as this good man is young,
endowed with the coal-black hair of youth, in his early prime, so
long is he possessed of the utmost lucidity of wisdom. But when
this good man is worn, old, stricken in years, has lived his span,
—
and is at the close of his life 1 eighty or ninety or a hundred years
—
of age then he falls from that lucidity of wisdom.’ But this is not
to be regarded in this way, Sariputta. I, Sariputta, am now worn,

old, stricken in years, Ihave lived my span, and am at the close of

my life, being round about eighty. 2 Sariputta, I might have four
disciples here, each of a hundred years’ life-span, living a hundred
years, and possessed of the utmost mindfulness, and attentiveness,
and resolute energy, 3 and with the utmost lucidity of wisdom. As,
Sariputta, a skilled archer, trained, deft, a marksman, may with
ease wing a slender shaft across a palm-tree’s shadow, 4 so are these
of extreme mindfulness, of extreme attentiveness, [ 83] of extreme
resolute energy, so are they possessed of the utmost lucidity of
wisdom. If these were to ask me again and again a question about
the four applications of mindfulness, 5 and if I, questioned again
and again, were to explain to them, and if they, on being explained
to by me, should understand as explained, and if they were not to
question me about any secondary and further matter (nor pause),
except for feeding, drinking, eating, tasting, except for answering
the calls of nature, except for dispelling fatigue by sleep, still
unfinished, Sariputta, would be the Tathagata’s teaching of dhamma,
still unfinished would be the Tathagata’s expositions on the phrases
of dhamma ,
still unfinished would be the Tathagata’s ways of

1
Stock, as at Vin. ii, 88, iii. 2.
MA, ii 51, “ they say the Lord spoke this discourse in the year of the
2

parinibbdna .”
3 4
dhiti. As
at A. ii. 48, iv, 429; 8. i. 62, ii. 266. See G.S. iv» 288, n. 3.
5
MA, ii. about these and then about the rest of the thirty-seven
52-3,
links in awakening.
110 12. Mahdslhanddasutta I. 83

patting questions 1 when these four disciples of mine, of life-spans

of a hundred years, living for a hundred years, would pass away at
the end of a hundred years. Yet, you should have to carry me
if

about on a litter, Sariputta, verily there is no change in the Tatha-

gata’s lucidity of wisdom. Whoever, Sariputta, speaking rightly,
shculd say:
4
A being not liable to delusion has arisen in the world
for the welfare of the manyfolk, for the happiness of the manyfolk,
out of compassion for the world, for the good, the welfare, the
happiness of devas and men,’ so, when he is speaking rightly of me,
he would say:
4
A being not liable to delusion has arisen in the world
for the welfare of the manyfolk, for the happiness of the manyfolk,
out of compassion for the world, for the good, the welfare, the
”
happiness of devas and men/
Now at that time the venerable Nagasamala 2 spoke thus to the
44
Lord: It is wonderful, Lord, it is marvellous, Lord, that when,
Lord, this disquisition on dhamma had been heard by me, my hair
stood on end. What is the name, Lord, of this disquisition on
dhamma V ’

44
Wherefore do you, Nagasamala, remember this disquisition on
dhamma as the Hair-raising Disquisition/’ 3
Thus spoke the Lord. Delighted the venerable Nagasamala
rejoiced in what the Lord had said.

The Greater Discourse on the Lion’s Roar:

The Second

13. GREATER DISCOURSE ON THE STEMS

OF ANGUISH
(Mahadukkhakkhandhasutta)

Thus have At one time the Lord was staying near Savatthi
I heard :

in the JetaGrove in Anathapindika’s monastery. Then several 4

monks, having dressed in the morning, taking their bowls and

1
panhapatibhana. Word occurs at M. i. 378.
2
Verses at Thag. 267-70. And see Ud, 90, Ja. iv. 95.
3
Called by
name, L<muiharmanapaT iyaya, at Miln, 398, and in DA. i;
this
and in Jataka No. 94 it is called Lomahamsajdtaka .

4 sambahtda;
not a technical term here, as in Vin where it means a .
I. 83-84 The Stems of Anguish {Greater) 111

robes, [84] entered Savatthi for almsfood. Then it occurred to

these monks: “ It is too early to walk for almsfood in Savatthi.
Suppose we were to approach the park 1 of the wanderers belonging to
9
other sects V Then these monks approached the park of the
wanderers belonging to other sects; having approached, they
exchanged greetings with the wanderers belonging to other sects,
and having exchanged greetings of courtesy and friendliness, they
sat down at a respectful distance. As these monks were sitting
down at a respectful distance, these wanderers belonging to other
sects spoke thus to them:
“ Your Gotama lays down the full under-
reverences, the recluse
standing2 of sense-pleasures we too lay down the full understanding
;

of sense-pleasures. Your reverences, the recluse Gotama lays down

the full understanding of material shapes 3 we too lay down the
;

full understanding of material shapes. Your reverences, the recluse

Gotama lays down the full understanding of feelings; we too lay
down the full understanding of feelings. So, your reverences,
herein what is the divergence, what the discrepancy, what the
difference between the recluse Gotama and us, that is to say in
dhamma-teaching as against dhamma-teaching, in instruction as
9
against instruction V Then those monks neither rejoiced in nor
scoffed at what the wanderers belonging to other sects had said.
Rising from their seats they departed, not rejoicing, not scoffing,
but thinking: “ We shall learn the meaning of what has been said
in the Lord’s presence.”
Then these monks having walked for almsfood in Savatthi,
returning from the alms-gathering after the meal, approached the
Lord; having approached, having greeted the Lord, they sat down
at a respectful distance. As they were sitting down at a respectful
distance, these monks spoke thus to the Lord
“Now we, Lord, having dressed in the morning, taking our
bowls and robes, entered Savatthi for almsfood. It occurred to us,
Lord
4
It is too early to walk for almsfood in Savatthi.
:
Suppose

“ group.*’ i.e. less than a saihgha. It is noticed at MA. ii. 64 that in Vin,
sambahuld is three people, hut in the Suttas three is called just three, and (a
number) higher than that is sambahuld.
1
drama Not here a “ monastery ” as wanderers were not monastically
.

constituted. MA. ii. 54 says it was not far from the Jeta Grove.
2
MA. ii. 54, the ejection and transcending of sense-pleasures and of
material shapes and feelings.
8
Of. S. iv. 16.
 112 13. MahMukhhakkhandhasutta I. 84-85

we were to approach the park of the wanderers belonging to other

sects V So we, Lord, approached the park ... As we were
sitting down at a respectful distance, Lord, these wanderers belong-
4
ing to other sects spoke thus to us: Your reverences, the recluse
Gotama lays down the full understanding of sense-pleasures; we
’
too lay down the full understanding of sense-pleasures. [ 85] . . .

Rising from our seats, we departed, thinking: We shall learn the

4

”
meaning of what has been said in the Lord’s presence.’
44
Monks, wanderers belonging to other sects who speak3
thus
4
should be spoken to thus But what, your reverences, is the satis-
:

faction in pleasures of the senses, what the peril, what the escape
(from them) V
Monks, when wanderers belonging to other sects
are questioned in this way, they will not be able to explain, and
moreover they will get into further difficulties. 1 What is the
reason for this ? It is that it is not within their scope. I, monks,
do not see anyone in the world with its devas, Maras and Brahmas,
in creation with its recluses and brahmans, its devas and men, who
could win approbation with his answers to these questions except
a Tathagata or a Tathagata’s disciple or one who has heard (the
teaching) from them.
And what, monks, is the satisfaction in pleasures of the senses ? 2
These five, monks, are the strands of sense-pleasures. What
five ? Material shapes cognisable by the eye, agreeable, pleasant,
liked, enticing, connected with sensual pleasures, alluring. Sounds
cognisable by the ear Smells cognisable by the nose
. . . tastes . . .

cognisable by the tongue touches cognisable by the body, . . .

agreeable, pleasant, liked, enticing, connected with sensual pleasures,

alluring. These, monks, are the five strands of sense-pleasures.
Whatever pleasure, whatever happiness arises in consequence of
these five strands of sense-pleasures, this is the satisfaction in
sense-pleasures.
And what, monks, is the peril in sense-pleasures ? In this case,
monks, a young man of family earns his living by some craft,
such as reckoning on the fingers, 4 such as calculation, 5 such as

1
Cf. D. i. 26, S. iv. 15.
2
From here to M. i. 87= M. i. 92 = 398=454.
8
M. i. 92, 398, 454; A iii. 411, etc. quoted Kvu
. . 369.
4
mudda. See B.D. ii. 176, n. 4 for further references, etc. MA. ii. 56
says, “ having established awareness through the joints of the fingers, it is
called hatthamudda (hand-reckoning).”
8
ganand See B.D, ii. 176, n . 5.
1.85-86 The Stems of Anguish {Greater) 113
computing, 1 such as agriculture, 2 such as being in a rajah’s service, 3
such as by another craft. 4 He is afflicted by the cold, 6 he is afflicted
by the heat, suffering from the touch of gadflies, mosquitoes, wind,
sun, creeping things, dying of hunger and
monks, is thirst. This,
a peril in pleasures of the senses that is present, a stem of ill, 6 having
pleasures of the senses as the cause, having pleasures of the senses
as the provenance, [ 86] being a consequence of pleasures of the
senses, the very cause of pleasures of the senses.
If, monks, young man of family rouses himself, exerts himself,
this
strives thus, if these possessions do not come to his hand, he
but
grieves, mourns, laments, beating his breast and wailing, he falls
into disillusionment, 7 and thinks: ‘Indeed my exertion is vain,
indeed my striving is fruitless.’ This too, monks, is a peril in the
pleasures of the senses that is present . . . the very cause of pleasures
of the senses.
If, monks, young man of family rouses himself, exerts himself,
this
strives thus, and these possessions come to his hand, he experiences
suffering and sorrow in consequence of looking after them, and
thinks: ‘Now by what means may neither kings nor thieves take
away my possessions, nor fire burn them, nor water carry them
away, nor heirs whom I do not like take them away ?’ 8 Although
he looks after these possessions and guards them, kings do take
them away or thieves take them away, or fire burns them or water
carries them away, or heirs whom he does not like take them away.
He grieves, mourns, laments, beating his breast and wailing, he
falls into disillusionment, and thinks I do not even have that :
‘

which was mine.’ This too, monks, is a peril in the pleasures of the
senses that is present . . . the very cause of pleasures of the senses.
And again, monks, when sense-pleasures are the cause, sense-
pleasures the provenance, sense-pleasures the consequence, the very

1
sankhdnam. According to the Corny., computing how much rice there
will be, how much fruit, how many birds in the sky, by looking at a field, at a
tree, or at the sky respectively.
2 See B.D. ii. 175.
8
Perhaps a government official, rajaporisa. As at D. i. 135, A . iv. 281,
286.
4 MA. 56 instances elephant-craft and horse-craft.
ii.

MA. 56, “ like an arrow’s target, he stands before (purato) the cold.”
6
ii.
”
It (i.e. purakkhata) also means being oppressed.’
‘

8
MA. ii. 57 says, a heap, rasi.
7 8
sammoha , or confusion, delusion. Cf. A. iv. 282.
 114 13. MahddukkkakkhandhasiUta I. 86-87

cause of sense-pleasures, kings dispute with kings, nobles dispute

with nobles, brahmans dispute with brahmans, householders dispute
with householders, a mother disputes with her son, a son disputes
with his mother, a father disputes with his son, a son disputes with
his father, a brother disputes with a brother, a brother disputes
with a sister, a sister disputes with a brother, a friend disputes
with a friend. Those who enter into quarrel, contention, dispute
and attack one another with their hands and with stones and with
1

sticks and with weapons, 2 these suffer dying then and pam like
unto dying. This too, monks, is a peril in the pleasures of the
senses that is present the very cause of pleasures of the senses.
. . .

And again, monks, when sense-pleasures are the cause, sense-

pleasures the provenance, sense-pleasures the consequence, the
very cause of sense-pleasures, having taken sword and shield, having
girded on bow and quiver, both sides mass for battle and arrows are
hurled and knives are hurled and swords are flashing. These who
wound with arrows and wound with knives and decapitate with
their swords, these suffer dying then and pain like unto dying.
This too, monks, is a peril in the pleasures of the senses that is

present . . . the very cause of pleasures of the senses.

And again, monks, when sense-pleasures are the cause, sense-
pleasures the provenance, sense-pleasures the consequence, the
very cause of sense-pleasures, having taken sword and shield, having
girded on bow and quiver, they leap on to the newly daubed 3
ramparts, and arrows are hurled and knives [ 87] are hurled and
swords are flashing. Those who wound with arrows and wound
with knives and pour boiling cow-dung4 over them and crush them
with the (falling) portcullis and decapitate them with their swords,
these suffer dying then and pain like unto dying. This too, monks,
is a peril in the pleasures of the senses . . . the very cause of pleasures
of the senses.
And again, monks, when sense-pleasures are the cause, sense-
pleasures the provenance, consequence, the
sense-pleasures the
very cause of sense-pleasures, they break into a house and carry off
the booty and behave as a thief and wait in ambush and go to other

1
leddu See Vin. iii. 46, iv. 40.
.

This sequence also found at M. i. 123, Ud. 71.

2

8
addavalepana. The word also occurs at 8. iv. 187. MA. ii 58 renders by
“ hot mud.”
4 paJckatthi
explained by MA. ii. 58 as kuthita (
,
— hath-) gomaya while
,

Nd. ii. 199 reads chakarmtu

I. 87 The Stems of Anguish (Greater) 115

men’s wives 1 Kings, having arrested such a one, deal out various
.

punishments 2 they lash him with whips and they lash him with
:

canes and they lash him with (birch) rods, and they cut off his hand
... his foot ... his hand and foot ... his ear ... his nose and they
’ 4
cut off his ear and nose, and they give him the gruel-pot 3 punish-
6 9 4
ment . . . the shell-tonsure punishment . . . Rahu’s mouth,’
4 4 9 4 ’
. . . the fire-garland ’
, . . the flaming hand . . . the hay-twist
4 9 4 4 9
. . , the bark-dress . . . the antelope *
. . . flesh-hooking . . .

4 4 9 4
the disc-slice ’
. . . the pickling process . . . circling the pin,’
4
and they give him the straw mattress,’ and they spray him with
boiling him as food to the dogs, impale him alive on stakes
oil, give
and decapitate him with a sword. This too, monks, is a peril in the
pleasures of the senses . , . the very cause of pleasures of the senses.
And again, monks, when sense-pleasures are the cause, sense-
pleasures the provenance, sense-pleasures the consequence, the very
cause of sense-pleasures, they behave wrongly in body, they behave
wrongly in speech, they behave wrongly in thought. These, having
behaved wrongly in body, in speech, in thought, at the breaking
up of the body after dying, arise in a sorrowful state, a bad bourn,
the abyss, Niraya Hell. This, monks, is a peril in pleasures of the
senses that is of the future, a stem of ill, having pleasures of the
senses as the cause, having pleasures of the senses as the provenance,
being a consequence of pleasures of the senses, the very cause of
pleasures of the senses.
And what, monks, is the escape from pleasures of the senses ?

Whatever, monks, is the control of desire for and attachment to

pleasures of the senses, the getting rid of the desire and attachment,
this is the escape from pleasures of the senses 4 .

Monks, whatever recluses or brahmans 5 do not thus comprehend

the satisfaction in pleasures of the senses as satisfaction, the peril
as peril, the escape as escape as it really is, these indeed will neither
know their own sense-pleasures accurately, nor will they arouse
another to a similar condition 6 so that, as he fares along, he will
know sense-pleasures accurately—this situation does not exist.

1
As at M . ii. 88, and c/. M. i. 404.
2
As at 122, Miln. 197.
if. hi. 163/., A. i. 47, ii.

3 These punishments are described in greater detail at 0.8. i. 42, 43 in the

notes.
4
At other passages, e.g. A. hi. 245, It. p. 61, D. hi. 239, 275, renunciation
of sense-pleasures is called the escape from them. MA. ii. 60 says it is nibbana.
6 6
Of. 8. hi. 191-92. tathattdya sartiddapessarUi.
116 13. MahadukkhakkhandhdSiiMa I. 87-88

But, monks, whatever recluses or brahmans [88] comprehend

thus the satisfaction in pleasures of the senses as satisfaction, the
peril as peril, the escape as escape as it really is, these indeed either
know their own sense-pleasures accurately, or they will arouse
another to a similar condition, so that, as he fares along, he will
know sense-pleasures accurately this situation exists. —
And what, monks, is the satisfaction in material shapes ? Monks,
it is like a girl in a noble’s family or a brahman’s family or a house-
holder’s family who at the age of fifteen or sixteen is not too tall,

not too short, not too thin, not too fat, not too dark, not too fair
is she, monks, at the height of her beauty and loveliness at that
time ?”
44
Yes, Lord.”
44
Monks, whatever happiness and pleasure arise because of beauty
and loveliness, this is satisfaction in material shapes. 1
And what, monks, is peril in material shapes ? As to this,
monks, one might see that same lady 2 after a time, eighty or ninety
or a hundred years old, aged, crooked as a rafter, bent, leaning on
a stick, going along palsied, miserable, youth gone, teeth broken,
hair thinned, skin wrinkled, stumbling along, the limbs discoloured.
What would you think, monks ? That that which was former
beauty and loveliness has vanished, a peril has appeared ?”
44
Yes, Lord.”
44
This too, monks, is a peril in material shapes. And again,
monks, one might see that same lady diseased, suffering, sorely
ill, lying in her own excrement, having to be lifted up by others,

having to be laid down by others. 3 What would you think, monks ?

That that which was former beauty and loveliness has vanished,
a peril has appeared ?”
44
Yes, Lord.”
44
This too, monks, is a peril in material shapes. And again,
monks, one might see that same lady, her body thrown aside in
a cemetery, dead for one, two or three days, swollen, discoloured,
decomposing. What would you think, monks ? That that which
was former beauty and loveliness has vanished, a peril has appeared % ”
* 44
Yes, Lord”
44
This too, monks, is a peril in material shapes. And again,
monks, one might see this same lady, her body thrown aside in

1 2
<7/. 8. iv. 8. tam eva bhaginl (literally, sister).
3
As at A* i. 139.
 I. 88-89 The Stems of Anguish (Cheater) 117

a cemetery, being devoured by crows or ravens or vultures or wild

dogs or jackals or by a variety of animals. 1 What would you think,
monks ? [89] That that which was former beauty and loveliness
has vanished, a peril has appeared V 9
" Yes, Lord.”
“ This too, monks, is a peril in material shapes. And again,
monks, one might see that same lady, her body thrown aside in
a cemetery, a skeleton with (some) flesh and blood, sinew-bound . . .

a fleshless skeleton with a smear of blood, sinew-bound ... a skeleton

without flesh or blood, sinew-bound . . . the bones no longer held
together, scattered in this direction and that: here a hand-bone,
there a foot-bone, here a leg-bone, there a rib, here a hip-bone,
What would you think, monks ?
there a back-bone, here the skull. 2
That that which was former beauty and loveliness has vanished,
a peril has appeared V
9

“ Yes, Lord.”
“ This too, monks, is a peril in material shapes. And again,
monks, one might see that same lady, her body thrown aside in a
cemetery, the bones white and something like sea-shells ... a heap
of dried-up bones more than a year old the bones gone rotten . . .

and reduced to powder. What would you think, monks ? That

that which was former beauty and loveliness has vanished, a peril
9
has appeared V
“ Yes, Lord.”
<c
This too, monks, is a peril in material shapes.
And what, monks, is the escape from material shapes ? What-
ever, monks, is the control of desire and attachment, the getting
rid of desire and attachment to material shapes, this is the escape
from material shapes. 3
Monks, whatever recluses or brahmans do not thus comprehend
the satisfaction in material shapes as satisfaction, the peril as peril,
the escape as escape as it really is, these indeed will neither know
material shapes accurately themselves nor will they arouse another
to a similar condition, so that, as he fares along, he will know material
shapes accurately — this situation does not exist. But, monks,
whatever recluses or brahmans comprehend thus the satisfaction
in material shapes as satisfaction, the peril as peril, the escape as
escape as it really is, these indeed either know material shapes

1
As at M . i. 58. 2 As at A. iii. 324.
3 As at B. iii. 62.
 118 13. Mahadukkhakkhandhasttita I. 89-90

accurately themselves or they will arouse another to a similar

condition, so that, as he fares along, he will know material shapes
accurately — this situation exists.
And what, monks, is the satisfaction of feelings % As to this,
monks, a monk aloof from pleasures of the senses, aloof from un-
skilled states of mind, enters into and abides in the first meditation
which is accompanied by initial thought and discursive thought,
is bom of aloofness, and is rapturous and joyful. Monks, at the
time in which the monk, aloof from pleasures of the senses, aloof
from unskilled states of mind, enters into and abides in the first
meditation .and is rapturous and joyful, if at that time he does
. .

not strive for his own hurt, if he does not strive for the hurt of others,
if he does not strive for the hurt of both, [90] at that very time he

experiences a feeling that is not hurtful. I, monks, say that not-

hurtfulness is the highest satisfaction among feelings.

And again, monks, amonk, by allaying initial thought and

discursive thought, with the mind subjectively tranquillised and
fixed on one point, enters into and abides in the second meditation
which is devoid of initial and discursive thought, is born of con-
centration, and is rapturous and joyful the third meditation . . . . . .

enters into and abides in the fourth meditation. Monks, at the

time in which the monk by getting rid of joy and by getting rid of
anguish, and by the going down of his former pleasures and sorrows,
enters into and abides in the fourth meditation, which has neither
anguish nor joy and which is entirely purified by equanimity and
mindfulness, if at that time he does not strive for his own hurt, if

he does not strive for the hurt of others, if he does not strive for the
hurt of both, at that very time he experiences a feeling that is not
hurtful. I, monks, say that not-hurtfulness is the highest satis-

faction among feelings.

Andwhat, monks, is the peril of feelings ? Inasmuch, monks,
as feelings are impermanent, ill, liable to change, this is the peril
of feelings. 1
And what, monks, is the escape from feelings ? Whatever,
monks, is the control of desire and attachment, the getting rid of
desire and attachment to feelings, this is the escape from feelings.
Monks, whatever recluses or brahmans do not thus comprehend
the satisfaction in feelings as satisfaction, the peril as peril, the
escape as escape as it really is, these indeed will neither know

1
As at S. iii. 63.
L 90-91 The Stems of Anguish {Greater) 119

feelings accurately themselves nor will they arouse another to a similar

condition, so that, as he fares along, he will know feelings accurately
— this situation does not exist. But, monks, whatever recluses or
brahmans comprehend thus the satisfaction in feelings as satisfaction,
the peril as peril, the escape as escape as it really is, these indeed
know feelings accurately themselves or they will arouse another to
a similar condition, so that, as he fares along, he will know
feelingsaccurately—this situation exists.”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

The Greater Discourse on the Stems of Anguish

The Third

14. LESSER DISCOURSE ON THE STEMS

OF ANGUISH
(Culadukkhakkhandhasutta)

[ 91] Thus have I heard: At one time the Lord was staying among
the Sakyans at Kapilavatthu in Nigrodha’s park .
1 Then Mahanama
the Sakyan 2
approached the Lord; having approached, having
greeted the Lord, he sat down at a respectful distance. As Maha-
nama the Sakyan was sitting down at a respectful distance, he
spoke thus to the Lord:
“ For a long time, Lord, I have thus understood dhamma taught

by the Lord Greed is a depravity of the mind 3 aversion is a de-

: ,

pravity of the mind, confusion is a depravity of the mind. It is

thus that I, Lord, understand dhamma taught by the Lord Greed :

is a depravity of the mind, aversion is a depravity of the mind,

confusion is a depravity of the mind. But at times things belonging

to greed, taking hold of my mind, persist, and things belonging

to aversion, taking hold of my mind, persist, and things belonging

1
MA. ii. 61 says Nigrodha was a Sakyan. He came to Kapilavatthu and
made a dwelling-place for the Lord in his own park, drama , and gave it to the
Lord.
a
Suddkodana’s nephew, son of Sukkodana, and brother of Anuruddha,
Gotama’s cousin.
8
Cf. if. i. 36.
 120 14. I. 91-92

my mind, persist. It occurred to me

to confusion, taking hold of
thus, Lord: Now what
can be the quality in me, not got rid of
subjectively, on account of which at times things belonging to
greed . . . and things belonging to aversion . . . and things belonging
to confusion, taking hold of my mind, persist ?”
“ Indeed there is a quality in you, Mahanama, not got rid of
subjectively,on account of which at times things belonging to greed,
taking hold of your mind, persist, and things belonging
2
to aversion

. and things belonging to confusion, taking hold of your mind,

. .

persist. But this quality could be got rid of subjectively by you,

Mahanama, if you would not dwell in a house, if you would not
enjoy pleasures of the senses. But inasmuch as this quality,
Mahanama, is not got rid of by you subjectively, therefore you dwell
in a house and enjoy pleasures of the senses.
Pleasures of the senses are of little satisfaction, of much ill, of
much tribulation wherein is more peril. 1 Yet if this, Mahanama,
comes to be well seen as it really is, through perfect intuitive
wisdom by an ariyan disciple, but if he does not come to rapture
and joy apart from pleasures of the senses, apart from unskilled
states of mind, or to something better than that, then he is not yet
one xmseduced by pleasures of the senses. But when, Mahanama,
4
an ariyan disciple thinks : Pleasures of the senses are of little

satisfaction, of much ill, of much tribulation wherein is more peril/

and if this comes to be well seen, as it really is, through perfect
intuitive wisdom by the ariyan disciple, and if he comes to rapture
and joy apart from pleasures of the senses, apart from unskilled
states of mind, and to something better than that, then he is one
who is not seduced by pleasures of the senses.
And I too, [92] Mahanama, before my awakening while I was still
4
the bodhisatta not fully awakened, thought
,
Pleasures of the senses :

are of little satisfaction, of much ill, of much tribulation, wherein is

9
more peril; and although this came to be well seen thus, as it

really through perfect intuitive wisdom, I came to no rapture

is,

and joy apart from pleasures of the senses, apart from unskilled
states of mind, nor to anything better than that. So I was conscious
that I was not yet one unseduced by pleasures of the senses. But
when, Mahanama, I thought 4 Pleasures of the senses are of little :

1
Vin. iv. 134.
2
MA. ii. 63 points out that rapture and joy pertain to the first two medita-
tions. Something higher than that will be connected with the third and
fourth meditations.
 I* 92 The Stems of Anguish (Lesser) 121

satisfaction . . . wherein is more peril,’ and when this was well seen
thus, as it really through perfect intuitive wisdom, and I came to
is,

rapture and joy apart from the pleasures of the senses, apart from
unskilled states of mind, and to something better than that, then
was I conscious that I was one not seduced by pleasures of the
senses.
And what, Mahanama, is the satisfaction in pleasures of the
senses ? These five, Mahanama, are the strands of sense-pleasures. 1
What five ? Material shapes cognisable by the eye, agreeable,
pleasant, loved, enticing, connected with sensual pleasures, alluring.
Sounds cognisable by the ear Smells cognisable by the nose . . .

. . . Tastes cognisable by the tongue Touches cognisable . . .

by the body . . . agreeable, pleasant, loved, enticing, connected with

sensual pleasure, alluring. These, Mahanama, are the five strands
of sense-pleasures. Whatever pleasure, whatever happiness arises
in consequence of these five strands of sense-pleasures, this is the
satisfaction in sense-pleasures.
And what, Mahanama, is the peril in sense-pleasures ? . . . (repeat
from p. 85, l. 30 to p. 87, l. 26, text, with Mahanama substituted for
monks). . . . This, Mahanama, is a peril in sense-pleasures 2 that
is of the future, a stem of ill, having pleasures of senses as the
cause, having pleasures of senses as the provenance, being a con-
sequence of pleasures of the senses, the very cause of pleasures of
the senses.
At one time I,Mahanama, was staying near Rajagaha on Mount
Vulture Peak. Now
at that time several Jains 3 on the Black Rock
on the slopes of (Mount) Isigili came to be standing erect and
refusing a seat 4 they were experiencing feelings that were acute,
;

painful, sharp, severe. Then I, Mahanama, having emerged from

solitary meditation towards evening, approached the slopes of
(Mount) Isigili, the Black Rock and those Jains having approached ;

I spoke thus to those Jains: Why do you, reverend Jains, standing ‘

erect and refusing a seat, experience feelings that are acute, painful

sharp, severe V When I had thus spoken, Mahanama, those Jains

spoke thus to me:

1
As M.
i. 85; A. iii. 411; D. i. 245.
at
2
MA. 63 points out that “ escape ” is not spoken of here. “ This
ii.

teaching is resolved to speak of it. One dead-end is devotion to pleasures

of the senses, the other is devotion to self-mortification. My teaching is
freed from these dead-ends.” Cf. Vin i. 10. .

3
niganfka .
4
As at . i. 78, 308, A. i. 296, ii. 206. M
122 14. I. 92-93
*
Your reverence, Nathaputta the Jain is all-knowing, 1 all-seeing;
he claims all-embracing knowledge-and-vision, 2 saying: “ Whether
I am walking or4 standing still or asleep or [93] awake, knowledge-
and-vision is permanently and continuously before me” He speaks
thus :
“ If there is, Jains, an evil deed that was formerly done by
you, wear it away by That which is the
this severe austerity.
non-doing of an deed in the future is from control of body,
evil

from control of speech, from control of thought here, now. 3 Thus

by burning up, by making an end of former deeds, by the non-doing
of new deeds, there is no flowing 6 in the future. From there being
no flowing in the future is the destruction of deeds; 0 from the
destruction of deeds is the destruction of ill; from the destruction
of ill is the destruction of feeling; from the destruction of feeling all

ill will become worn away.” And because that is approved of by

us as well as being pleasing to us, therefore we are delighted/
When
they had spoken thus, I, Mahanama, spoke thus to those
Jains: ‘But do you, reverend Jains, know 7 that you yourselves
were in the past, that you were not not V
*
Not this, your reverence/
But do you, reverend Jains, know that you yourselves did this
*

evil deed in the past, that you did not not do it V

‘
Not this, your reverence/
*
But do you, reverend Jains, know that you did not do an evil
deed like this or like that V
*
Not this, your reverence/
*
But do you, reverend know that so much ill is worn away,
Jains,
or that so much ill is to beworn away, or that when so much ill is
worn away, all ill will become worn away ? ’

Not this, your reverence/

*

‘
But do you, reverend Jains, know the getting rid of unskilled
’
states of mind here and now, the uprising of skilled states ?
Not this, your reverence/
‘

From what you say, reverend Jains, you do not know then
*

whether you yourselves were in the past, whether you were not not;
you do not know whether in the past you yourselves did this evil
deed, whether you did not not do it; you do not know whether

1 2
Cf. A. i. 220, 221 ;iv. 428. M. L 482, 519, ii. 31.
3
Not ditih'eva dhamma, but ettha etarahi. 4
tapasa incandescence.
,

5
aimvassavo. MA.
does not explain. Cf. Vin. ii. 89, M. ii. 246. At
A . i. 220-21 the reading is setughatam bridge-breaking.
,
6
Cf. M. ii. 217 as well as A i. 221. 7
Cf.
. M . ii. 214-15.
I, 93-94 The Stems of Anguish (Lesser) 123

you did an evil deed like this or like that; you do not know so much
illis worn away, or that so much ill is to be worn away, or that when

so much ill is worn away all ill will become worn away; you do not
know the getting rid of unskilled states of mind, the uprising of
skilled states.
This being so, reverend Jains, do those who are born again among
*

men in the world and are hunters, bloody-handed, dealing in cruelty1

—do these go forth among the Jains ? ’

‘
Now, reverend Gotama, happiness is not to be achieved through
happiness, happiness is to be achieved through pain. If, reverend

Gotama, [94] happiness were to be achieved through happiness,

Bang Seniya Bimbisara of Magadha could achieve happiness, King
Seniya Bimbisara of Magadha would be more of a dweller in happiness
than the venerable Gotama/
Undoubtedly this speech
*
was made hastily by the reverend
Jains, without deliberation: “ Now, reverend Gotama, happiness is
not to be achieved through happiness. King Seniya Bimbisara of
. . .

Magadha would be more of a dweller in happiness than the venerable

Gotama/' For it is I who should be questioned thus on this subject:
Which of these venerable ones is more of a dweller in happiness:
9
Bang Seniya Bimbisara of Magadha or the venerable Gotama %
Undoubtedly, reverend Gotama, this speech was made by us
‘

hastily, without deliberation: “ Now, reverend Gotama, happiness

isnot to be achieved through happiness, happiness is to be achieved
through pain. If, reverend Gotama, happiness were to be achieved
through happiness, King Seniya Bimbisara of Magadha could
achieve happiness, Kin g Seniya Bimbisara of Magadha would be
more of a dweller in happiness than the venerable Gotama/’ But
let that be, for now we will question the venerable Gotama Which
:

of the venerable ones is more of a dweller in happiness :King Seniya

’

Bimbisara of Magadha or the venerable Gotama ?

Well then, reverend Jains, I will ask you a question in return on
4

that very subject. As it pleases you, so reply to it. What do you

think about this, reverend Jains: Is King Seniya Bimbisara of
Magadha, without moving body, without uttering a word, able
his
to stay experiencing nothing but happiness for seven nights and
’
days ?
No, your reverence/
‘

What do you think about this, reverend Jains; Is King Seniya

4

1
kururakammantdj as at A . iii. 383.
124 14. I. 94-95

Bimbisara of Magadha, without moving bis body, without uttering

a word, able to stay experiencing nothing but happiness for six
nights and days, for five, for four, for three, for two nights and days,
’
for one night and day ?
*
No, your reverence/
But I, reverend Jains, am able, without moving my body, with-
*

out uttering a word, to stay experiencing nothing but happiness for

one night and day. I, reverend Jains, am able, without moving
my body, without uttering a word, to stay experiencing nothing but
happiness1 for two nights and days, for three, four, five, six, for
seven 2 nights and days. What do you think about this, reverend
Jains: This being so, who is more of a dweller in happiness, King
’
Seniya Bimbisara of Magadha or I ?
This being so, the venerable [95] Gotama himself is more of a
‘

”
dweller in happiness than King Seniya Bimbisara of Magadha.’
Thus spoke the Lord. Delighted, Mahanama the Sakyan rejoiced
in what the Lord had said.

The Lesser Discourse on the Stems of Anguish:

The Fourth

15. DISCOURSE ON MEASURING IN

ACCORDANCE WITH
(Anumanasutta) 3

Thus have I heard : At one time the venerable Moggallana the Great
was staying among the Bhaggas in Sumsumaragira4 in Bhesakala
Grove in the deer-park. Then the venerable Moggallana the Great
addressed the monks, saying: “Reverend monks”. “Your

1
The happiness of attaining the fruits (of the Way).
2
Quoted Kvu. 459.
8
Referred to at MA, ii. 246. MA. ii. 67 says that this Sutta was known
to the Ancients as the Bhikkhupatimokkha, and should be reflected upon
three times daily. It should be compared with Sangh. XII (Vin. iii. 177-79)
and see B.D . i. Intr. xxviii/. and pp. 309-13 for notes. Note that the Buddha
is not mentioned in this discourse. Anumdna may mean “ inference,” or
“ argument.”
4
This is not giri, hill, but gira, a sound, utterance. MA. ii. 65 says
 I. 95 Measuring in Accordance with 125

reverence,” these monks answered the venerable Moggallana the

Great in assent. Then the venerable Moggallana the Great spoke
thus:
“ Now, your reverences, a monk invites, saying: Let the
if, ‘

venerable ones speak 1 to me, I should be spoken to by the venerable

ones,’ but if he is one whom it is difficult to speak to 2 endowed with ,

qualities which make him difficult to speak to, intractable, incapable

of being instructed 3 then his fellow Brahmafarers judge that he
,

should not be spoken to and that he should not be instructed 4

and that trust should not be placed in that individual.
Now what, your reverences, are the qualities which make him
difficult to speak to ? Herein, your reverences, a monk comes to be
of evil desires and in the thrall of evil desires. Whatever monk,
your reverences, comes to be of evil desires and in the thrall of evil
desires, this is a quality that makes him difficult to speak to. And
again, your reverences, a monk exalts himself and disparages others 5 .

Whatever monk exalts himself and disparages others, this too is a

quality that makes him difficult to speak to. And again, your
reverences, a monk comes to be wrathful, overpowered by wrath.
Whatever monk is wrathful, overpowered by wrath, this too is a
quality. And again, your reverences, a monk comes to be wrathful
. . .

and because of his wrath is a fault-finder 6 Whatever monk is .

wrathful and because of his wrath is a fault-finder, this too is a

quality. And again, your reverences, a monk comes to be wrath-
. . .

ful and because of his wrath is one who takes offence. Whatever
monk is wrathful and because of his wrath is one who takes offence,
this too is a quality. And again, your reverences, a monk comes
. . .

to be wrathful and because of his wrath utters words bordering on

wrath. Whatever monk is wrathful and because of his wrath utters

Sumsumaragira is the name of a town. When the foundations were being laid,
a crocodile, sumsumara in a pool nearby made a sound, let forth an utterance,
,

giram nicchdresi, and so they gave the town this name when it had been built.
See B.D. ii. 39B.
1
MA. 66, let them exhort and instruct.
ii.

8 dvbbaca , see B.D. i. 310, n. 1.

8
MA. ii. 66: he says, Why do you speak to me? I know for myself what
is allowable and what is not, what has error and what has not, what is the
goal and what is not.
4 A. ii. 113: This is destruction in the discipline for an ariyan: when
Cf.
both a Tathagata and fellow Brahma-farers deem that a man to be tamed is
not to be spoken to, not to be instructed.
5
Of . M . i. 19. 8
Or, grudge-bearer.
126 15. Anumdnasutta I. 95-96

words bordering on wrath, this too is a quality that makes him

difficult to speak to. And again, your reverences, a monk, reproved, 1
blurts out reproof against the reprover. Whatever monk, reproved,
blurts out reproof against the reprover, this too is a quality that
4
makes him difficult to speak to. And again, your reverences, a
monk, reproved, disparages the reprover for the reproof. Whatever
monk, reproved, disparages the reprover for the reproof, this too is
a quality. And again, [96] your reverences, a monk, reproved,
. . .

rounds on 2 the reprover for the reproof. Whatever monk, reproved,

rounds on the reprover for the reproof, this too is a quality . . .

And again, your reverences, a monk, reproved, shelves the question

by (asking) the reprover another, 3 answers off the point, and
evinces temper and and sulkiness. Whatever monk, reproved,
ill-will

shelves the question by asking the reprover another, answers off the
point, and evinces temper and ill-will and sulkiness, this too is a
quality. And again, your reverences, a monk, reproved, does
. . .

not succeed in explaining his movements 6 to the reprover. What-

ever monk, reproved, does not succeed in explaining his movements
to the reprover, this too is a quality that makes him difficult to
speak to. And again, your reverences, a monk comes to be harsh,
spiteful. 6 Whatever monk comes to be harsh, spiteful, this too is a
quality And again, your reverences, a monk comes to be envious,
grudging. Whatever monk comes to be envious, grudging, this
too is a quality. And again, your reverences, a monk comes to
. . .

be treacherous, deceitful. Whatever monk comes to be treacherous,

deceitful, this too is a quality. And again, you reverences, a . . .

monk comes to be stubborn, proud. Whatever monk comes to be

stubborn, proud, this too is a quality And again, your reverences,
a monk comes to seize the temporal, grasping it tightly, not letting
go of it easily. Whatever monk comes to seize the temporal,

1
cudito , reproved for a fault. Cf. A iv. 193, and Vin. i. 173, ii. 248 ff.
2
paccaropeti. He says. But it is you who have fallen into such and such
an offence
3
—you confess first. Cf. A . iv. 193.
annerC annam paticarati; see B.D. ii. 164, n. 4.
4 bahiddha Tcatham apanameti , takes the talk outside. M.A. ii. 66 gives as an
example, if he is asked whether he has fallen into such and such an offence,
he answers that he is going to Pataliputta.
5
apadane MA. ii. 66 attano cariyaya. He is not able to explain where
.

he was staying, on whom or what depending, what he was doing at that

time or where he was or what another was doing or where he was. Collo-
quially “ goings on.”
6
As at M. i. 42-3, ii. 245; Vin . ii. 89; A. iii. 335; D. iii. 45, 246-47.
I. 96-97 Measuring in Accordance with 127

grasping it tightly, not letting go of it easily, 1 this too is a quality

that makes him difficult to speak to. These, your reverences, are
called the qualities which make it difficult to speak to (a monk).
But if, your reverences, a monk invites, saying: ‘Let the venerable
ones speak to me, I should be spoken to by the venerable ones 9 and
if he is one whom it is easy to speak to, endowed with qualities which
make him easy to speak to, tractable, capable of being instructed,
then his fellow Brahma-farers judge that he should be spoken to and
that he should be instructed and that trust should be placed in that
individual.
And what, your reverences, are the qualities which make him
easy to speak to ? Herein, your reverences, a monk does not come
to be of evil desires nor in the thrall of evil desires. Whatever
monk comes to be not of evil desires nor in the thrall of evil desires,
this isa quality that makes him easy to speak to. And again,
your reverences, a monk does not come to exalt himself nor to
disparage others . easy to speak to. And again, your reverences,
. .

a monk does not come to be wrathful, overpowered by wrath . . .

easy to speak to. And again, your reverences, a monk does not
come to be wrathful and a fault-finder because of his wrath . . .

easy to speak to. And again, your reverences, a monk does not
come to be wrathful and because of his wrath takes offence easy . . .

to speak to. And again, your reverences, a monk does not come to
be wrathful and because of his wrath utters words bordering on
wrath. Whatever monk does not come to be wrathful and because
of his wrath utters words bordering on wrath, this too is a quality
that makes him easy to speak to. And again, your reverences, a
monk, reproved, does not blurt out reproof against the reprover . . .

easy to speak to. And again, your reverences, a monk, reproved,

does not disparage the reprover for the reproof . .
. [97] easy to speak
to. And again, your reverences, a monk, reproved, does not round
on the reprover for the reproof easy to speak to. And again,
. . .

your reverences, a monk, reproved, does not shelve the question

by asking the reprover another, he does not answer off the point,
he does not evince temper and ill-will and sulkiness. Whatever
monk, reproved, does not shelve the question by asking the reprover
another, does not answer off the point, does not evince temper, ill-
will and sulkiness, this too is a quality that makes him easy to speak
to. And again, your reverences, a monk, reproved, succeeds in

1 As at M . i. 43.
 128 15. Anumdnasvtta I. 97

explaining his movements to the reprover . . . easy to speak to.

And monk comes to be not harsh, not

again, your reverences, a
spiteful easy to speak to. And again, your reverences, a monk
. . .

comes to be not envious, not grudging easy to speak to. And . . .

again, your reverences, a monk comes to be not treacherous, not

2
deceitful easy to speak to. And again, your reverences, a
. . .

monk comes to be not stubborn, not proud easy to speak to. . . .

And again, your reverences, a monk comes not to seize the temporal,
not grasping it tightly, letting go of it easily. Whatever monk
comes not to seize the temporal, not grasping it tightly, letting go
of it easily, this too is a quality that makes him easy to speak to.
These, your reverences, are called the qualities that make it easy
to speak to (a monk).
Therein 1 your reverences, self ought to be measured against
,

thus by a monk That person who is of evil desires and who

4
self :

is in the thrall of evil desires, that person is displeasing and dis-

agreeable to me; and, similarly, if I were of evil desire and in the

thrall of evil desires, I would be displeasing and disagreeable to

others.’ When a monk, your reverences, knows this, he should
make up his mind that:
4
1 will not be of evil desires nor in the thrall
4
of evil desires.’ That person who exalts himself and disparages
others is displeasing and disagreeable to me; and, similarly, if I
were one to exalt myself and disparage others, I would be displeasing
and disagreeable to others.’ When a monk knows this, your rever-
4
ences, he should make up his mind and think: 1 will not be one who
4
exalts himself and disparages others.’ Whatever person is
wrathful, overcome by wrath ... I will not be one who is wrathful
4
nor overcome by wrath.’ Whatever person is wrathful and
because of his wrath is a fault-finder ... I will not be one who is
wrathful nor one who is a fault-finder because of wrath.’
4
What-
ever person is one who takes
wrathful and because of his wrath is

offence ... I will not be one who is wrathful nor one who takes
4
offence because of his wrath.’ Whatever person is wrathful and
because of his wrath utters words bordering on wrath ... I will not
be one who is wrathful nor one who utters words bordering on wrath
4
because of wrath.’ Whatever person, reproved, blurts out
1
I.e. in these sixteen qualities, MA. ii. 67.
2
attand va attanam anuminitdbbam. The last word no doubt helps to give
this Sutta its title, anumana. It means inferring, drawing a deduction, and
isexplained at ii. 67 MA . by anumetabbo , tuletabbo , tiretabbo , to be measured,
weighed, decided upon.
 I. 97-99 Measuring in Accordance with 129

reproof against the reprover . . . [98] I, reproved, will not blurt out
4
reproof against the reprover, ’
Whatever person, reproved, dis-
parages the reprover for the reproof . , . I, reproved, will not dis-
parage the reprover for the reproof/ 4
Whatever person, reproved,
rounds on the reprover for the reproof ... I, reproved, will not round
on the reprover for the reproof/ Whatever person, reproved,
4

shelves the question by asking the reprover another, answers off the
point, and evinces temper,
ill-will and sulkiness ... I, reproved,

will not shelve fche question by asking the reprover another, I will
not answer off the point, I will not evince temper, ill-will and
4
sulkiness/ Whatever person, reproved, does not succeed in
explaining his movements to the reprover ... I will explain my
4
movements to the reprover/ Whatever person is harsh, spiteful . .

4
I will be not harsh, not spiteful/ Whatever person is envious,
4
grudging ... I will not be envious, grudging/ Whatever person is
treacherous, deceitful ... I will not be treacherous, deceitful/
4
Whatever person is stubborn, proud ... I will not be stubborn,
4
proud/ Whatever person comes to seize the temporal, grasping
it tightly, not letting go of it easily, that person is displeasing and

disagreeable to me; and, similarly, if I were to seize the temporal,

grasping it tightly, not letting go of it easily, I would be displeasing
and disagreeable to others/ When a monk, your reverences, knows
4
this, he should make up his mind and think: 1 will not be one
to seize the temporal, not grasping it tightly, letting go of it

easily/
Therein, your reverences, self ought to be reflected upon by self
thus by a monk:
4
Now, am I of evil desires, in the thrall of evil
desires ?
’
If, your reverences, while the monk is reflecting, he
knows thus: 4
1 am of evil desires, in the thrall of evil desires,’ then,
your reverences, that monk should strive to get rid of those evil
unskilled states. But if, your reverences, that monk, while reflecting,
knows thus :
4
1 am
not in the thrall of evil de-
not of evil desires,

sires,’ then, with rapture and they should be forsaken by thatdelight,

monk, training day and night in skilled states. And again, your
reverences, self ought to be reflected on by self thus by a monk:
4
Now, am I one who exalts himself, disparages others ?
’
If,

your reverences, the monk, while reflecting, knows thus . . . that

monk should strive to get rid of those evil unskilled states. But if,

your reverences, [99] that monk, while reflecting, knows thus

. . .

1 am not one who exalts himself, disparages others’ ... in skilled

4

states. And again ... Now, am I one who is wrathful, overpowered

4
 130 15. AnumdnasuMa I. 99-100

by wrath ? ’
. . .
4
1 am not one who is wrathful, overpowered by
wrath ’
... in skilled states. And again . . .
4
Now, am I one who is
wrathful and a fault-finder because of wrath ? ’
. . .
4
1 am not one
who is wrathful and a fault-finder because of wrath ... in skilled ’

states. And again . . .

4
Now, am I one who is wrathful and takes
1 am not one who is wrathful
4

offence because of wrath ? ’

. . .

and takes offence because of wrath ’

And again
... in skilled states.
...
4
Now, am I one who is wrathful and who because of wrath utters
I am not one wbo is wrathful and
5 {
words bordering on wratb ? . . .

who because of wrath utters words bordering on wrath ... in ’

skilled states. And again ...

4
Now, am I one who, reproved, blurts
9 4
out reproof against the reprover ? ... 1, reproved, do not blurt
out reproof against the reprover ’ ... in skilled states. And again
4 ’
. .Now, do I, reproved, disparage the reprover for the reproof ?
.

4 ’
. . . I, reproved, do not disparage the reprover for the reproof
4
... in skilled states. And again ... Now, do I, reproved, round on
4
the reprover for the reproof ? *
. .. 1, reproved, do not round on the
reprover for the reproof’ ... in skilled states. And again . . .

4
Now do I, reproved, shelve the question by (asking) the reprover
another, do I speak off the point, do I evince temper, ill-will and

sulkiness ? ’
. . . T, reproved, do not shelve the question by (asking)
the reprover another, I do not speak off the point, I do not evince
temper, ill-will and sulkiness ’
... in skilled states. And again . . .

4
Now, do I, reproved, succeed in explaining my
movements to the
explaining my movements
4
reprover ? ’
. . . I, reproved, succeed in
to the reprover ’
... in skilled states. And again ... Now, am 4

I harsh, spiteful ? ’
. .
4
1 am not harsh, spiteful ’
... in skilled states.
again ... Now, am I envious, grudging ... 1 am not
4
And 4
?.
*

envious, grudging ... in skilled states. And again ... Now, am

4
’

I treacherous, deceitful ?
’
. . .
4
1 am not treacherous, deceitful
’

Now, am I stubborn, proud ?

4 ’
... in skilled states. And again ...
... 1 am not stubborn, proud ... in skilled states. And again,
4
’

your reverences, self ought to be reflected upon by self thus by a

4
monk: Now, am I one to seize the temporal, grasping it tightly,
not letting go of it easily % If, your reverences, the monk, ’

1 am one to seize the temporal,

4
while reflecting, knows thus :

grasping it tightly, not letting go of it easily,’ then, your reverences,

[100] that monk should strive to get rid of those evil unskilled states.
But your reverences, that monk, while reflecting, knows thus:
if,

1 am not one to seize the temporal, not grasping it tightly, letting

4

go of it easily,’ then, your reverences, with rapture and delight they

I. 100 Measuring in Accordance with 131

should be forsaken by that monk, training day and night in skilled

states.
If, your reverences, while reflecting, a monk beholds that all
these evil unskilled states are not got rid of in himself, then, your
2
reverences, that monk must strive to get rid of all these evil un-
skilled states. But if, your reverences, while reflecting, a monk
beholds that all these evil unskilled states are got rid of in himself,
then, your reverences, with rapture and delight that monk should
forsake them, training day and night in skilled states 1 .

Your reverences, it is like a woman or a man, young, in the prime

of life, and fond of ornaments who is pondering on his own reflec-
tion in a mirror that is quite clear, quite pure, or in a bowl of limpid

water If he sees dust or blemish there, he strives to get rid of that

.

dust or blemish. But if he does not see dust or blemish there, he is

4
pleased in consequence and thinks: Indeed, thisis good for me,

indeed I am quite clean.’ Even so, your reverences, if a monk,

while reflecting, beholds that all these evil unskilled states in the
self are not got rid of, then, your reverences, he strives to get rid
of all these evil, unskilled states. But if, your reverences, the monk,
while reflecting, beholds that all these evil unskilled states in the
self are got rid of, then, your reverences, with rapture and delight
that monk should forsake them, training day and night in skilled
states.”
Thus spoke the venerable Moggallana the Great. Delighted,
these monks rejoiced in what the venerable Moggallana the Great
had said.

Discourse on Measuring in Accordance with:

the Fifth

1
MA. ii. 67 notices the fivefold pahdna, getting rid of. The last one is
the getting rid of by 44 escape,” nissarana when one has come to nibbana.
,

Of. SnA. 8; Asl 351 (Expos, ii. 454).

s
Cf. Vin. ii. 107; D. i. 80; 8. iii. 105.
 16. DISCOURSE ON MENTAL BARRENNESS 1
(Cetokhilasutta)

[101] Thus have I heard : At one time the Lord was staying near
Savatthi in the Jeta Grove in Anathapindika ’s monastery. There
the Lord addressed the monks, saying: “ Monks.” “ Revered
One,” these monks answered the Lord in assent. The Lord spoke
thus:
“ Monks, by whatever monk
mental barrennesses 2 are not
five
got rid of, five mental bondages 3 are not rooted out, that he should
come to growth, expansion, maturity 4 in this dhamma and discipline
— 5
such a situation does not occur. Which are the five mental
barrennesses that are not got rid of by him ? Herein, monks, the
monk has doubts about the Teacher, is perplexed, is not convinced,
is not sure. Monks, whatever monk has doubts about the Teacher,
is perplexed, is not convinced, is not sure, his mind does not incline

to ardour, to continual application, to perseverance, to striving.

This is the first mental barrenness that thus comes not to be got
rid of by him whose mind does not incline to ardour, to continual
application, to perseverance, to striving.
And again, monks, the monk has doubts about dhamma has . . .

doubts about the Order has doubts about the training, is per-
. . .

plexed, is not convinced, is not sure. Monks, whatever monk has

doubts about the training, is perplexed, is not convinced, is not
sure, his mind does not incline to ardour, to continual application,
to perseverance, to striving. This is the fourth mental barrenness
that thus comes to be not got rid of by him whose mind does not
incline to ardour ... to striving.
And again, monks, a monk comes to be angry, displeased with his
fellow Brahma-farers, the mind worsened, barren . Monks, what-
ever monk comes to be angry, displeased with his fellow Brahma-
farers, his mind worsened, barren, his mind does not incline to

1
Or “ spikes,” khila being a post.
2
Cf. D . iii. 237; A. iii. 248, iv. 460, v. 17.
3
The same references apply here ; and see below, M. i. 103.
4 MA. ii. moral habits, the Way, nibbana, respectively; or, in
68, in the
moral habit and concentration, insight and the way, the fruits and nibbana.
6
Cf. Vin. iii. 163, 265, iv. 236, 238; D. iii. 238.

132
 I. 101-102 Mental Barrenness 133

ardour, to continual application, to perseverance, to striving.

This is mental barrenness that thus comes not to be got
the fifth
rid of by him whose mind does not incline to ardour, to continual
application, to perseverance, to striving. These are the five mental
barrennesses that are not got rid of.
And what are the five mental bondages that are not rooted out
in him ? In this case, monks, a monk is not without attachment
to sense-pleasures, not without desire, not without affection, not
without thirst, not without fever, not without craving. Monks,
whatever monk is not without attachment to sense-pleasures . . .

not without craving, his mind does not incline to ardour, to continual
application, to perseverance, to striving. This is the first mental
bondage that thus comes not to be rooted out by him whose mind
does not incline to ardour, to continual application, to perseverance,
to striving.
And again, monks, a monk is not without attachment to body 1
. . . the second mental bondage that thus comes to be not rooted
out ....
[ 102] And again, monks, a monk is not without attachment to

material shapes 2 the third mental bondage that thus comes to be

. . .

not rooted out. . . .

And again, monks, a monk having eaten as much as his belly will
hold, lives intent on the ease of bed, on the ease of lying down, on the
ease of slumber. Whatever monk, having eaten as much as his
belly will hold, lives intent on the ease of bed, on the ease of lying
down, on the ease of slumber, his mind does not incline to ardour,
to continual application, to perseverance, to striving. This is the
fourth mental bondage that comes to be not rooted out by him whose
mind does not incline to ardour, to striving.
And again, monks, a monk fares the Brahma-faring aspiring after
some class of devas , thinking: ‘
By moral habit or custom
this
or austerity or Brahma-faring I will become a deva* or one among the
devas* Whatever monk fares the Brahma-faring aspiring after
some class of devas , thinking;
‘
By this moral habit or custom or

austerity or Brahma-faring I will become a deva or one among the

devas \ his mind does not incline to ardour, to continual applica-
tion, to perseverance, to striving. This is the fifth mental bondage
that comes not to be rooted out by him whose mind does not incline

1
MA, ii. 69, his own body.
2
Ibid external ones.
8
Ibid,, a deva of great or little esteem.
 134 16. CetokhUastUta I. 102-103

to ardour ... to striving. These are his five mental bondages that
are not rooted out. Monks, by whatever monk these five mental
barrennesses are not got rid of, these five mental bondages are not
rooted out, that he should come to growth, expansion, maturity
in this dhamma and discipline —
such a situation does not occur.
Monks, by whatever monk five mental barrennesses are got rid of,
five mental bondages are properly rooted out, that he should come

to growth, expansion, maturity in this dhamma and discipline

this situation occurs. Which are the five mental barrennesses that
are got rid of by him ? monk has no doubts
Herein, monks, a
about the Teacher, is not perplexed, is convinced, is sure. Monks,
whatever monk has no doubts about the Teacher ... is sure, his mind
inclines to ardour, to continual application, to perseverance, to
striving. This is the first mental barrenness that comes to be got
rid of by him whose mind inclines to ardour ... to striving.
And again, monks, a monk has no doubts about dhamma about . . .

the Order . about the training ... is sure. Monks, whatever

. .

monk has no doubts about the training ... is sure, his mind inclines
to ardour, to continual application, to perseverance, to striving.
This is the fourth mental barrenness that comes to be got rid of by
him whose mind inclines to ardour ... to striving.
And again, monks, a monk does not come to be angry, displeased,
with his fellow Brahma-farers, the mind worsened, barren. Monks,
whatever monk does not come to be angry, displeased, with his
fellow Brahma-farers, his mind worsened, barren, his mind inclines
to ardour, [ 103] to continual application, to perseverance, to striving.
This is the fifth mental barrenness that thus comes to be got rid of
by him whose mind inclines to ardour, to continual application, to
perseverance, to striving. These are the five mental barrennesses
that are got rid of by him.
And what are the five mental bondages that are properly rooted
out by him In this case, monks, a monk comes to be without
?

attachment to sense-pleasures, without desire, without affection,

without thirst, without fever, without craving. Whatever monk
is without attachment to sense-pleasures without craving, his . . .

mind inclines to ardour, to continual application, to perseverance,

to striving. This is the first mental bondage that comes to be properly
rooted out by him whose mind inclines to ardour ... to striving.
And again, monks, a monk comes
to be without attachment to
body . without attachment to material shapes
. not having . . .

eaten as much as his belly will hold, does not live intent on the ease
 I. 103-104 Mental Barrenness 135
of bed, on the ease of lying down, on the ease of slumber. Whatever
monk, not having eaten as much as his belly will hold, does not
live intent on the ease of bed ... on the ease of slumber, his mind
inclines to ardour, to continual application, to perseverance, to
striving. This is the fourth mental bondage that comes to be
properly rooted out by him whose mind inclines to ardour ... to
striving.
And monks, a monk does not fare the Brahma-faring
again,
aspiring after some class of devas and thinking: By this moral *

habit or custom or austerity or Brahma-faring I will become a deva

or one among the devas.’ Whatever monk does not fare the Brahma-
faring aspiring after some class of devas and thinking; By this *

moral habit or custom or austerity or Brahma-faring I will become

’
a deva or one among
4 the devas his mind inclines to ardour, to
continual application, to perseverance, to striving. This is the
fifth mental bondage that comes to be properly rooted out by him
whose mind inclines to ardour ... to striving. These are the five
forms of mental bondage that are properly rooted out in him.
Monks, by whatever monk these five forms of mental barrenness are
got rid of, these five forms of mental bondage are properly rooted out,
that he should come to growth, expansion, maturity in this dkamma
—
and discipline such a situation occurs.
He cultivates the basis of psychic power 1 that is possessed of
concentration of intention with activities of striving; he cultivates
the basis of psychic power that is possessed of concentration of
energy with activities of striving; he cultivates the basis of psychic
power that is possessed of concentration of consciousness with
activities of striving ; he cultivates the basis of psychic power that is

possessed of concentration of investigation with activities of striving,

with exertion as the Monks, if a monk is thus possessed of
fifth.

fifteen factors including exertion 2

[ 104] he
becomes one 3 for successful
breaking through, he becomes one for awakening, he becomes one
for winning the incomparable security from the bonds. 6 Monks,

1
Of. D . A. i. 39; 8. v. 263#; Vbh 216#; Vism. 385.
iii. 77, 221; ,

2
MA. ii. mental barrennesses, the five mental bondages, the
69, the five
four bases of psychic power, with exertion. “ Exertion,” ussolhi, is rendered
at MA. ii, 69 as energy (viriya) in regard to all that should be done. Viriya
is virility, manliness, heroism.
8
bhabbo. MA. ii. 69, anurupo anucckaviko, fit, suitable for.
4 MA. ii. 69, of the kilesa by knowledge. Cf. M. i. 357.
4
MA. ii. 69, from the four bonds, yoga (which is equivalent to arahantship).
 136 16. Getokhilasutta I. 104

it is as if 1 there were eight or ten or a dozen hen’s eggs properly

sat on. properly incubated, properly hatched by that hen; such a
wish as this would not arise in that hen: O may my chicks, having
4

pierced through the egg-shells with the point of the claw on their
feet or with their beaks, break forth safely,’ for these chicks were
ones who were able to break forth safely having pierced through the
egg-shells with the point of the claw on their feet or with their beaks.
Even so, monks, is it that a monk who is thus possessed of the fifteen
factors including exertion becomes one . . . for winning the incom-
parable security from the bonds.”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said. 2

Discourse on Mental Barrenness

The Sixth

17. DISCOURSE ON THE FOREST GROVE

(Vanapatthasutta)

Thus have I heard. At one time the Lord was staying near Savatthi
in the Jeta Grove in Anatliapindika’s monastery. There the Lord
44 44
addressed the monks, saying: Monks.” Revered One,” these
4
monks answered the Lord in assent. The Lord spoke thus Monks, :

I will teach you the disquisition on the forest grove Listen to it, .

pay careful attention to it, and I will speak.”

44
Yes, Lord,” the monks answered the Lord in assent.
44
In this connection, monks, a monk is staying in a certain forest
grove. While he is staying in that forest grove mindfulness which
had not been aroused is not aroused, and thought which was not
composed is not composed, and the cankers which were not totally
destroyed do not come to total destruction, and the incomparable
security from the bonds which had not been attained is not attained,
and those necessities of life which should be procured by one who
1
—M. i. 357 —A. iv. 126— S, iii. 154; c/. A . iv. 176, Vin. iii. 3.
2
vanapattha as at
, D . i. 71. MA.
72 says; depending on lodgings in a
ii.

vanusanda woodland or forest thicket, beyond human habitations, he dwells

y

performing the dhamma of recluses. Cf. DA. i. 210.

 I. 104-105 The Forest Grove 137

has gone forth —robe-material, almsfood, lodgings, medicines for

the sick —these are to be got (only) with difficulty. Monks, this
monk [ 105]should reflect thus 1 am staying in this forest grove.
:
4

While I am staying in this forest grove mindfulness which had not

been aroused is not aroused, and thought which was not composed
is not composed, and the cankers which were not totally destroyed

do not come to total destruction, and the incomparable security

from the bonds which had not been attained is not attained, and
those necessities of life which should be procured by one who has
gone forth —robe-material, almsfood, lodgings, medicines for the
—these are to be got (only) with
sick Monks, that monk difficulty.’
—whether be by night or day —should depart from that forest
it 1

grove, he should not remain.

But monks, a monk is staying in a certain
in this connection,
forest grove. While he is staying in that forest grove, mindfulness
that had not been aroused is not aroused, and thought which was
not composed is not composed, and the cankers which were not
totally destroyed do not come to total destruction, and the incom-
parable security from the bonds which had not been attained is
not attained, but those necessities of life which should be procured by
—
one who has gone forth robe-material, almsfood, lodgings, medi-
—
cines for the sick these are to be got with (only) a little difficulty.
Monks, this monk should reflect thus I am staying in this forest :
‘

grove. While I am staying in this forest grove mindfulness which

had not been aroused is not aroused and the incomparable . . .

security from the bonds which had not been attained is not attained,
but those necessities of life which should be procured by one who
—
has gone forth robe-material, almsfood, lodgings, medicines for
the sick —these are to
be got with (only) a little difficulty. 2 But
I did not go forth from home into homelessness for the sake of
robe-material. I did not go forth ... for the sake of almsfood.
I did not go forth ... for the sake of lodgings. I did not go forth
from home into homelessness for the sake of medicines for the
sick 3 But while I am staying in this forest grove mindfulness which
.

1
MA . ii. 72: if he knows all this by pondering over it during the night, he
should leave that same night, although if there are fierce wild animals on the
road he can wait until sunrise. Similarly, if he finds all this out during the
day, he should leave by day, but he can wait until sunset if there is some
danger by day.
2
appakasirena, also meaning “ without difficulty.”
3
Of Vin. i. 57-8 where a certain brahman acknowledges that he went
.

forth for the sake of his stomach.

 138 17. VanapaUhasittta I. 105-106

had not been aroused is not aroused the incomparable security . . .

from the bonds which had not been attained is not attained/
Monks, just on this count, 1 that monk should depart from that
forest grove, he should not remain.
In this connection, monks, a monk is staying in a certain forest
grove. While he is staying in that forest grove mindfulness which
had not been aroused is aroused, and thought which was not com-
posed is composed, and the cankers which had not been totally
destroyed come to total destruction, and the incomparable security
from the bonds which had not been attained is attained, but those
necessities of life which should be procured by one who has gone
forth —robe-material, almsfood, lodgings, medicines for the sick
these are to be got (only) with difficulty. Monks, this monk should
reflect thus: [ 106] ‘I am staying in this
forest grove. While I am
staying in this forest grove, mindfulness which had not been aroused
is aroused and the incomparable security from the bonds which
. . .

had not been attained is attained, but those necessities of life . . .

these are to be got (only) with difficulty. But I did not go forth
from home into homelessness for the sake of robe-material . . . for
the sake of almsfood ... for the sake of lodgings. I did not go
forth from home into homelessness for the sake of medicines for the
sick. But while I am staying in this forest grove, mindfulness
which had not been aroused is aroused the incomparable security . . .

from the bonds which had not been attained is attained/ Monks,
just on this count, that monk should remain in that forest grove, he
should not depart.
But in this connection, monks, a monk is staying in a certain
forest grove. While he is staying in that forest grove mindfulness
that had not been aroused is aroused and the incomparable . . .

security from the bonds which had not been attained is attained,
and those necessities of life which should be procured by one who
—
has gone forth robe-material, almsfood, lodgings, medicines for
—
the sick these are to be got with (only) a little difficulty. Monks,
that monk should reflect thus :
‘
I am staying in this forest grove.
While I am staying in this forest grove, mindfulness which had not
been aroused is aroused and the incomparable security from the
. . .

bonds which had not been attained is attained, and those necessities
of life .these are to be got with (only) a little difficulty/ Monks,
. .

1
sankha pi. MA. ii. 72; knowing there was not —also that there was
this result (or procedure) in the recluse -dhamma
 :

I. 106-107 The Forest Grove 139

that monk should remain in that forest grove even as long as life
lasts, he should not depart.
In this connection, monks, a monk is staying near 1 a village . . .

near a little town ... near a town ... in a country district ... a

monk is staying near a certain man. While he is staying near that

man, mindfulness which had not been aroused is not aroused and . . .

the incomparable security from the bonds which had not been
attained is not attained . . . these are to be got (only) with difficulty.
Monks, that monk should reflect thus I am staying near this man.
£

While I am staying near this man, mindfulness which had not

been aroused is not aroused ... is not attained these are to be . . .

5
got (only) with difficulty. Monks, that monk, whether it be
night or day, should depart without having asked that man (for
permission), 2 he should not be waited on by him. 3
But in this connection, monks, a monk is staying near a certain
man. While he is staying near that man, [107] mindfulness which
had not been aroused is not aroused ... is not attained, but those
necessities of life these are to be got with (only) a little difficulty.
. . ,

Monks, that monk should reflect thus: I am staying near this man. ‘

While I am staying near this man, mindfulness which had not been
aroused is not aroused ... is not attained, but those necessities of
life ... are to be got with (only) a little difficulty. But I did not
go forth from home into homelessness for the sake of robe-material
... for the sake of almsfood ... for the sake of lodgings ... for
the sake of medicines for the sick. But while I am staying near this
man, mindfulness which had not been aroused is not aroused . . .

the incomparable security from the bonds which had not been
Monks, just on this count that monk
5
attained is not attained.
should depart without having asked that man (for permission), he
should not be waited on (by him).
In this connection, monks, a monk is staying near a certain man.
While he is staying near that man, mindfulness that had not been
aroused is aroused and that incomparable security from the
. , .

bonds which had not been attained is attained, but those necessities
of life . . . these are (only) to be got with difficulty. Monks, that
monk should reflect thus :
‘
I While I am
am staying near this man.
staying near this man, mindfulness which had not been aroused is
1 upanissdya near, in, dependent on.
,

2
anapuceha a common Vinaya idiom. It is an exception to the usual
,

practice for a monk to go away without asking his supporter for his permission.
Cf. nanubandheyya at Vin. iv. 326, and see V A. 941.
3
ndnubandhitabbo .
 140 17. VanapaUhasutta I. 107-108

aroused ... is attained, but those necessities of life . these are . .

to be got (only) with difficulty. But I did not go forth from home
into homelessness for the sake of robe-material for the sake of. . .

almsfood . for the sake of lodgings

. . for the sake of medicines
. . .

and while I am staying near this man, mindfulness which

for the sick,
had not been aroused is aroused . and the incomparable security
. .

from the bonds which had not been attained is attained.' Monks,
just on this count, that monk may be waited on by that man, he
should not depart.
But in this connection, monks, a monk is staying near a certain
man. While he is staying near that man, mindfulness which had not
been aroused is aroused, and thought which had not been composed
is composed, and the cankers which had not been totally destroyed

came to total destruction, and the incomparable security from

the bonds which had not been attained is attained, and those neces-
sities of life which should be procured by one who has gone forth
robe-material, almsfood, lodgings, medicines for the sick —these are
to be got with (only) a Monks, that monk should
little difficulty.

1 am staying near this man. [108] While I am stay-

4
reflect thus:
ing near this man, mindfulness which had not been aroused is
aroused, thought which had not been composed is composed, the
cankers which had not been totally destroyed come to total destruc-
tion, and the incomparable security from the bonds which had not
been attained is attained, and those necessities of life which should
be procured by one who has gone forth robe-material, almsfood, —
—
lodgings, medicines for the sick these are to be got with (only)
a little difficulty.' Monks, that monk may be waited on by that
man even for as long as life lasts, he should not depart even if he is
being driven away/' 1
Thus spoke the Lord. Delighted, these mo nks rejoiced in what
the Lord had said.

Discourse on the Forest Grove

The Seventh

1
As at A. iv. 32. MA. ii. 72 says even if the man has a stick ( danda ,

punishment) brought, and saying, “ Do not stay here,” has him thrown out;
(the monk) having apologised to him, should simply remain as long as life
lasts.
 18 . DISCOURSE OF THE HONEY-BALL
(Madhupindikasutta)

Thus have I heard. At one time the Lord was staying among the
Sakyans in Nigrodha’s monastery in Kapilavatthu. Then the Lord,
having dressed in the morning, taking his bowl and robe, entered
Kapilavatthu for almsfood. Having walked in Kapilavatthu for
almsfood, returning from (the quest for) alms after the meal, he
approached the Great Wood 1 for the day-sojourn. Having plunged
into the Great Wood, he sat down for the day-sojourn at the root
of a young vilva tree. Then the Sakyan, Stick-in-hand, 2 who was
always pacing up and down, always roaming about on foot, 3 ap-
proached the Great Wood having plunged into the Great Wood, he
;

approached the young vilva tree and the Lord; having approached,
he exchanged greetings with the Lord having exchanged greetings of
;

friendliness and courtesy, he stood at one side leaning on his stick.

As he was standing at one side leaning on his stick, the Sakyan,
Stick-in-hand, spoke thus to the Lord
“ What is the teaching 4 of the recluse, of what views 5 is he ?”
“ According to my teaching, sir, in the world with its devas ,

Maras and Brahmas, with its creation with recluses and brahmans,
with devas and men, there is no contending with anyone in the world 6 ;

for which reason perceptions do not obsess that brahman 7 as he

1
This Mahavana near Kapilavatthu was virgin forest, uncultivated,
stretching up to the Himalayas. It was not like the Mahavana at Vesall
which was partly natural, partly cultivated, MA. ii. 73.
2 Dandapani; so called because he used a golden walking stick although

he was not old. He sided with Devadatta; so MA. ii. 73.

3
Stock phrase, as e.g. at M. i. 227, ii. 118, iii. 128; D i. 235; Sn p. 105;
.

A. i. 136, iii. 76. “ For the sake of seeing parks, woods, mountains,” ii. MA .

73.
4 kimvadi. MA. ii. 73 kimditthiho of what views? Cf. Vin. i. 40.
,

5
kirmkkhayl, what does he point out or show? MA. ii. 73, what does he
talk about? Cf. Vin i. 40.
.

“ I do not dispute with the world, but

Cf. S. iii. 138 (quoted MA. ii. 74),
6

the world disputes with me”; and an untraced quotation, “A dfiamma-

speaker disputes with no one, but a speaker of non -dhamma disputes ” on
such problems as impermanence, not-self, ill, the unlovely and their opposites.
7
Who has destroyed the cankers, MA. ii. 74.

141
142 2 18. Madhupiwdikasutta I. 108-109

fares along not fettered to sense-pleasures, without questionings,

remorse 1 cut off, and who is devoid of craving for becoming and
non-becoming. This, sir, is my teaching, this my view.”
When this had been said, the Sakyan, Stick-in-hand, shaking his
head 8 and [109] wagging his tongue, departed leaning on his stick,
his brow furrowed into three wrinkles. 4
Then the Lord, emerging from solitude towards evening, ap-
proached Nigrodha’s monastery; having'approached, he sat down on
the appointed seat. As he was sitting down the Lord addressed the
monks, saying: “Now I, monks, having dressed in the morning,
taking my bowl and robe, entered Kapilavatthu for almsfood.
Having walked in Kapilavatthu for almsfood, returning from the
(quest for) alms after the meal, I approached the Great Wood for
the day-sojourn. Having plunged into the Great Wood, I sat down
for the day-sojoum at the root of a young vilva tree. Then the
Sakyan, Stick-in-hand [as above]
. .spoke thus to me
.
. What is
. . :
‘

the teaching of the recluse, of what views is he ? When he had 5

said this, I, monks, spoke thus to the Sakyan, Stick-in-hand

*
According to (my) teaching, sir, in the world with its devas,
Maras, Brahmas, with its creation with recluses and brahmans, with
devas and men, there is no contending with anyone in the world;
for which reason perceptions do not obsess that brahman as he
fares along not fettered to sense-pleasures, without questionings,
remorse cut off, and who is devoid of craving for becoming and non-
becoming. This, sir, is my teaching, this my view. When I had 5

said this, monks, the Sakyan, Stick-in-hand, shaking his head and
wagging his tongue, departed leaning on his stick, his brow furrowed
55
into three wrinkles.
When he had spoken thus, a certain monk spoke thus to the Lord
“ But what is this teaching, Lord, whereby the Lord, in the world
with its devas Maras and Brahmas, with its creation with recluses
,

and brahmans, would not contend with anyone in the world ? And
how is it, Lord, that perceptions do not obsess the Lord, that brah-
man, 8 as he is faring along, not fettered to sense-pleasures, without

1
chinnakuklcucca MA. ii. 74, gives two meanings for chinnakukkucca
, :

vippatisdri , remorse, and hatthapada, hands and feet.

* bhavdbhave. MA, ii. 74, again and again becoming, or becoming that
is low, or excellent; for an excellent becoming is called abhava non-becoming,
,

come to growth.
8
As at M. i. 171. 4
As at 8. i. 118.
4 Here the Lord is being referred to as “ brahman.”
 I. 109-110 The Honey-ball 143

questionings, remorse cut off, and who is devoid of craving for

becoming and non-becoming? ”
“ Whatever is the origin, monk, of the number of obsessions
and
perceptions 1 which assail a man, if there is nothing to rejoice at,
to welcome, to catch hold of, this is itself an end of a propensity to

attachment, this an end of a propensity to repugnance, this

is itself

is itself an end [110] of a propensity to views, this is itself an end of

a propensity to perplexity, this is itself an end of a propensity to

pride, this is itself an end of a propensity to attachment to becoming,
this is itself an end of a propensity to ignorance, this is itself an
end of taking the stick, of taking a weapon, of quarrelling, contend-
ing, disputing, accusation, slander, lying speech. 2 In these ways,
these evil unskilled states are stopped without remainder.”
Thus spoke the Lord. Having said this, the Well-farer, rising
from his seat, entered a dwelling-place. Soon after the Lord had
gone away it occurred to these monks: “ Your reverences, the Lord,
having recited this recital to us in brief, but not having explained
the meaning in full, rising from his seat, entered a dwelling-place:
Whatever is the origin, monk
4
are stopped without remainder/
. . .

Now, who can explain the meaning in full of this recital recited
”
in brief by the Lord but whose meaning was not explained in full ?
Then it occurred to these monks: “Now the venerable Kaccana
the Great is both praised by the Lord and revered by intelligent
fellow Brahma-farers. The venerable Kaccana the Great is able
to explain in full themeaning of this recital recited in brief by
the Lord, but whose meaning was not explained in full. Suppose
we were to approach the venerable Kaccana the Great and, having
”
approached, were to question him on this meaning ?
Then these monks approached the venerable Kaccana the Great;
having approached, they exchanged greetings with, the venerable
Kaccana the Great; having exchanged greetings of friendliness and
courtesy, they sat down at a respectful distance. As they were
sitting down at a respectful distance, these monks spoke thus to
the venerable Kaccana the Great:
“ Reverend Kaccana, the Lord having recited this recital to us in
brief,but not having explained the meaning in full, rising from his
seat, entereda dwelling-place Whatever is the origin, monk
:
‘
. . .

are stopped without remainder/ Soon after the Lord had gone

1 papancasannasankha . MA . ii. 75 explains sankhd by koftham, and

papancasannd as perceptions connected with obsessions, views, craving.
Cf. M. i. 410, from “taking a sticks
a
144 18. MadhwpindikmuMa I. 110-111
f
away, it occurred to us : This venerable Kaccana the Great is both
praised by the Lord and revered by intelligent fellow Brahma-farers
[ 111] the venerable Kaccana the Great is able to explain in full the

meaning of this recital recited in brief by the Lord but whose mean-
ing was not explained in full. Suppose we were to approach the
venerable Kaccana the Great and, having approached, were to
question him on this meaning.’ May the venerable Kaccana the
Great explain it.”
c<
Your reverences, as a man walking about aiming at the pith, 1
searching for the pith, looking about for the pith of a great, stable
and pithy tree, passing by the root, passing by the trunk, might
think that the pith is to be looked for in the branches and foliage
even so performance of the venerable ones, for (although)
is this

you had the Teacher face to face, yet having ignored that Lord,
you judge that it is I who should be questioned on this meaning.
But, your reverences, the Lord knows what should be known, sees
what should be seen, 2 he has become vision, become knowledge,
become dhamma become Brahma, he
, is the propounder, the ex-
pounder, the bringer to the goal, 3 the giver of the Deathless,
dhamma- lord, Tathagata. That was the time when you should
have questioned the Lord on this meaning so that you might
have understood what the Lord explained to you.”
“ Undoubtedly, Kaccana, the Lord knows what should be known,
sees what should be seen, he has become vision, become knowledge,
become dhamma become Brahma, he is the propounder, the ex-
,

pounder, the bringer to the goal, the giver of the Deathless, dhamma-
lord, Tathagata. But the venerable Kaccana the Great is both
praisedby the Lord, and revered by intelligent fellow Brahma-farers,
and the venerable Kaccana the Great is able to explain in full the
meaning of that recital recited in brief by the Lord but whose
meaning was not explained in full. Let the venerable Kaccana
explain, without finding it troublesome.”
“
Well then, your reverences, listen, pay careful attention and I
will speak.”
“ Yes, your reverence,” these monks answered the venerable
Kaccana the Great in assent. The venerable Kaccana the Great
spoke thus

1
As at M. L 195, iii. 194; A. v. 226#., 256 etc.
2
He knows and sees what is to be known and seen; he knows by knowing,
sees by seeing, MA. ii, 76.
8
atiha, or matter, meaning.
I. 111-112 The Honey-ball 145
“ In regard to that recital, your reverences, which the Lord
4
recited in brief ... Whatever is the origin, monk, of the number of
3
obsessions and perceptions which assail a man . . . are stopped with-
out remainder,’ of that recital recited by the Lord in brief but whose
meaning was not explained in full, I understand the meaning in full
thus: Visual consciousness your reverences, arises because of eye
,
1

and material shapes; the meeting of the three is sensory impinge-

ment 2
feelings are because of sensory impingement; what one feels
;

one 112] perceives; what one perceives one reasons about what
[ ;

one reasons about obsesses one; what obsesses one is the origin of
the number of perceptions and obsessions which assail a man in
regard to material shapes cognisable by the eye, past, future, present.
And, your reverences, auditory consciousness arises because of ear
and sounds. And, your reverences, olfactory consciousness
. . .

arises because of nose and smells And, your reverences, gustatory

consciousness arises because of tongue and tastes. And, your . . .

reverences, bodily consciousness arises because of body and touches.

. .And, your reverences, mental consciousness4 arises because of
.

mind 6 and mental objects. The meeting of the three is sensory

impingement feelings are because of sensory impingement what one
; ;

feelsone perceives; what one perceives one reasons about; what

one reasons about obsesses one; what obsesses one is the origin of
the number of perceptions and obsessions which assail a man in
regard to mental objects cognisable by mind, past, future, present.
This situation occurs : that when there is eye, your reverences,
when there is material shape, when there is visual consciousness,
one will recognise the manifestation of sensory impingement. This
situation occurs: that when there is the manifestation of sensory
impingement, one will recognise the manifestation of feeling. This
situation occurs: that when there is the manifestation of feeling,
one will recognise the manifestation of perception. This situation
occurs that when there is the manifestation of perception, one will
:

recognise the manifestation of reasoning. This situation occurs:

that when there is the manifestation of reasoning, one will recognise

1 2
As at S. iv. 32. phassa, contact.
8
vitakketL On vitakka see D. ii. 277.
4
Explained at MA. ii. 77 as “ advertence ” (dvajjana) and impulsion
(javana).
5
Explained at MA. ii. 77 as bhavangacitta , the unconscious or “ sub-
consciousness.”
 146 18. MadhujnvdihisiJ^ I. 112-113

the manifestation of the assault of a number of obsessions and

perceptions.
This situation occurs: that when there is ear, your reverences,
when there is sound when there is nose, when there is smell
. . . . . .

when there is tongue, when there is taste when there is body, . . .

when there is touch when there is mind, when there is a mental

. . .

object, when there is mental consciousness, one will recognise a

manifestation of sensory impingement.
This situation does not occur: that when there is not eye, your
reverences, when there is not material shape, when there is not visual
consciousness, one will recognise a manifestation of sensory im-
pingement. This situation does not occur that when there is not a :

manifestation of sensory impingement, one will recognise a manifest-

ation of feeling. This situation does not occur: that when there is
not a manifestation of feeling one will recognise a manifestation
of perception. This situation does not occur: that when there is
not a manifestation of perception one will recognise a manifestation
of reasoning. This situation does not occur: that when there is not
a manifestation of reasoning one will recognise a manifestation of
the assault of anumber of obsessions and perceptions.
This situation does not occur: that when there is not ear, your
reverences, when there is not sound when there is not nose, . . .

when there is not smell when there is not tongue, when there is
. . .

not taste. .when there is not body, when there is not touch
. when . . .

there is not mind, when there is not a mental object, when there is
not mental consciousness, one will recognise a manifestation of
sensory impingement. . . .

In regard to that recital, your reverences, which the Lord, [113]

having recited in brief. Whatever is the origin, monks, of the
. . .
‘

number of obsessions and perceptions which assail a man . . . are

stopped without remainder,’ of that recital which was recited in
brief by the Lord but whose meaning was not explained in full, I
understand the meaning in full thus. But if you, venerable ones,
so desire, having approached the Lord, you can question him as to
this meaning so that as the Lord explains it to you so may you
understand it.”
Then these monks, delighting and rejoicing in what the venerable
Kaccana the Great had said, rising from their seats, approached the
Lord having approached, having greeted the Lord, they sat down
;

at a respectful distance. As they were sitting down at a respectful

distance, these monks spoke thus to the Lord
 I. 113-114 The Honey-ball 147
“ Lord, the
Lord having recited this recital to us in brief, rising
4
from his seat, entered a dwelling-place Whatever is the origin, :

monk, of the number of obsessions and perceptions which assail a

man are stopped without remainder.
. . . Now, Lord, soon after 5

the Lord had gone away, it occurred to us The Lord, having :

4

recited this recital to us in brief, but without explaining its meaning

in full, rising from his seat, entered a dwelling-place: 44 Whatever is
the origin, monk, of the number of obsessions and perceptions which
assail a man, if there is nothing here to rejoice at, to welcome, to
catch hold of, this is itself an end of a propensity to attachment,
this is itself an end of a propensity to repugnance, this is itself an
end of a propensity to views, this is itself an end of a propensity to
perplexity, this is itself an end of a propensity to pride, this is itself
an end of1 a propensity to attachment for becoming, this is itself
an end of a propensity to ignorance, this is itself an end of taking
the stick, of taking a weapon, of quarrelling, contending, disputing,
accusation, slander, lying speech. Herein, these evil unskilled
55
states are stopped without remainder. Now, who can explain in
full the meaning of this recital recited in brief by the Lord but whose
5
meaning was not explained in full? Then, Lord, it occurred to us:
4
Now the venerable Kaccana the Great is both praised by the Lord
and revered by intelligent fellow Brahma-farers. The venerable
Kaccana the Great is able to explain in full the meaning of this
recital recited in brief by the Lord, but whose meaning was not
explained in full. Suppose we were to approach the venerable
Kaccana the Great; and having approached were to question the
5
venerable Kaccana the Great on this meaning ? Then we, Lord,
approached the venerable Kaccana the Great; having approached,
[ 114] we questioned the
venerable Kaccana the Great on this mean-
ing. The meaning of those (words) was explained to us, Lord, by
the venerable Kaccana the Great by these methods, by these
552
sentences, by these words.
44
Learned, monks, is Kaccana the Great, of great wisdom is
Kaccana the Great. For if you, monks, had questioned me as to
this meaning, I too would have explained it precisely as it was
explained by Kaccana the Great. Indeed, this is the exact meaning
55
of that, and thus should you understand it.

When this had been said, the venerable Ananda spoke thus to the

1
MA. ii. 78, by a group of syllables ( akkhara ).
2
Ibid., by individual syllables. Also M. i. 320.
 148 18. Madhupiwdilmsutta I. 114—115

Lord “ Lord, even as a man overcome by hunger and exhaustion

:

might come upon a honey-ball x from each bit that he would taste he
;

would get a sweet delicious 2 flavour even so, Lord, is a monk who —
is naturally able in mind from each bit that he would examine with
;

intuitive wisdom as to the meaning of this disquisition on dhamma ,

he would get delight, he would get satisfaction for the mind. What
”
is this disquisition on dhamma called. Lord ?
“ Wherefore you, Ananda, may understand this disquisition on
M
dhamma as the Disquisition of the Honey-ball.
Thus spoke the Lord. Delighted, the venerable Ananda rejoiced
in what the Lord had said.

Discourse of the Honey-Ball

the Eighth

19. DISCOURSE ON THE TWOFOLD THOUGHT

(Dvedhavitakkasutta)

Thus have heard At one time the Lord was staying near SavatthI
I :

in the Jeta Grove in Anathapinddka’s monastery. While he was

there the Lord addressed the monks, saying: “ Monks.” “ Revered
One,” these monks answered the Lord in assent. The Lord spoke
thus:
“ Monks, before my awakening, while I was the bodhisatta, not
fully awakened, this occurred to me Suppose that I should fare
:
‘

’
along with a twofold thought ? 3 So, monks, whatever is thought
of sense-pleasures and whatever is thought of malevolence and
whatever is thought of harming that I made into one part; and —
whatever is thought of renunciation and whatever is thought of
non-malevolence and whatever is thought of non-harming, that
I made into the other part. While I, monks, was faring on thus,
diligent, ardent, self-resolute, [115] thought of sense-pleasures arose,
and I comprehended thus This thought of sense-pleasures has
:
‘

1
Ibid., a large sweet cake or, sugared meal made into cakes.
;

2
asecanaka, to which nothing need be added, e.g. condiments; complete
in itself.
8
Of. It p. 82.
I. 115-116 Twofold Thought 149

arisen in me, but it conduces to self-hurtand it conduces to the hurt

of others and conduces to the hurt of both, it is destructive of in-
it

tuitive wisdom, associated with distress, not conducive to nibbana.’

4
But while I was reflecting, It conduces to self-hurt,’ it subsided; and
4
while I was reflecting, It conduces to the hurt of others/ it subsided
4
and while I was reflecting, It is destructive of intuitive wisdom, it is
associated with distress, it is not conducive to nibbana/ it subsided.

So I,monks, kept on getting rid of the thought of sense-pleasures as

it constantly arose, I kept on driving it out, I kept on making an end
of it.

While I, monks, was faring on thus, diligent, ardent, self-resolute,

thought of malevolence arose thought of harming arose, and I
. . .

4
comprehended thus This thought of malevolence ... of harming
:

bas arisen in me, but it conduces to self-hurt not conducive to . . .

4
tiibbana/ But while I was reflecting, It conduces to self-hurt ’ . .

4
while I was reflecting, It is not conducive to nibbana/ it
. . .

subsided. So I, monks, kept on getting rid of the thought of harm-

ing as it constantly arose, I kept on driving it out, I kept on making
an end of it.
Monks, according to whatever a monk ponders and reflects on much
bis mind in consequence gets a bias that way. Monks, if a monk
ponder and reflect much on thought of sense-pleasures he ejects
thought of renunciation if he makes much of the thought of sense-
;

pleasures, his mind inclines to the thought of sense-pleasures.

Monks, if a monk ponder and reflect much on the thought of
nalevolence ... on the thought of harming, he ejects the thought
)f non -harming; if he makes much of the thought of harming, his

nind inclines to the thought of harming.

Monks, it is as if in the last month of the rains, in the autumn when
)he corn is thick, a cowherd might be looking after the cows, and
night hit them above and below 1 with a stick, and might restrain
md check them. What is the reason for this ? Monks, that
2
jo wherd sees death or imprisonment or degradation from that source.

Sven SO did I, monks, see the peril in unskilled states of mind, the
ranity, the defilement, and the advantage, allied to cleansing, in
•enouncing them for skilled states of mind. 3

[116] While I, monks, was faring on, diligent, ardent, self-

1 dkoteyya patikofeyya. MA. ii. 82, he would strike them straight, on their
)acks, he would strike them across, on the ribs.
2
Cf Z>. i. 135, A. i. 201.
.

8 M
M. i. 403. Cf. . i. 379, Vin. L 15.
 160 19. Dvedhdvitakkasutta I. 116

resolute, thought of renunciation arose and I comprehended thus

‘
This thought of renunciation has arisen in me, and it conduces
neither to self-hurt nor does it conduce to the hurt of others nor
does it conduce to the hurt of both, it is for growth in intuitive
wisdom, it is not associated with distress, it is conducive to nibbana/
If during the night, monks, I should ponder and reflect upon this,
not from that source do I behold fear and if during the day, monks, ;

I should ponder and reflect upon this, not from that source do I
bdhold fear; and if during tlie nigtt and day, monks, I should
ponder and reflect upon this, not from that source do I behold fear.
But I thought that after pondering and reflecting too long my body
would be weary if the body was weary the mind would be disturbed l
;
:

if the mind is disturbed it is a mind far from concentration. So I,

monks, subjectively steadied the mind, I calmed it, I made it one-
pointed, I concentrated. 2 What was the reason for this ? I
thought,
£
Do not let my mind be disturbed/
While I, monks, was faring on diligent, ardent, self-resolute,
thought of non-malevolence thought of non-harming arose, and
. . .

4
I comprehended thus This thought of non-malevolence ... of
:

non-harming has arisen in me, and it conduces neither to self-hurt

nor does it conduce to the hurt of others nor does it conduce to the
hurt of both, it is for growth in intuitive wisdom, it is not associated
with distress, it is conducive to nibbana/ If, during the night,
monks, not from that source do I behold fear. But I thought
. . .

that after pondering and reflecting too long my body would be

weary; if the body was weary the mind would be disturbed; if the
mind is disturbed, it is a mind far from concentration. So I, monks,
subjectively steadied the mind, I calmed it, I made it one-pointed,
I concentrated. What was the reason for this? I thought, Do 4

not let my mind be disturbed/

Monks, according to whatever a monk ponders and reflects on
much his mind in consequence gets a bias that way. Monks, if a
monk ponder and reflect much on thought of renunciation he ejects
thought of sense -pleasures if he makes much of the thought of
;

renunciation, his mind inclines to the thought of renunciation.

Monks, if a monk ponder and reflect much on the thought of non-
malevolence ... of non-harming, he ejects thought of ha rmin g;
if he makes much of the thought of non-harming his mind inclines

to the thought of non-harming.

1
uhanati , to shake, to be restless. 2
Cf. M. iii. Ill; A . ii. 94.
I. 116-118 Twofold Thought 161

Monks, it is as if in the last month of the hot weather when all

the corn is stored at the confines of a village a cowherd might be
looking after the cows [ 117] while he is at the root of a tree or in the
;

open he remembers there is something to be done, and thinks:

Those are the cows. 1 Even so, monks, remembering there is some-
thing to be done, did I think: Those are mental states. 2
Monks, unsluggish energy3 was stirred up in me, unmuddled
mindfulness was set up, the body was tranquil, impassible, the mind
composed, one-pointed. Then I, monks, aloof from pleasures of the
senses, aloof from unskilled states of mind, entered on and abided in
the first meditation . [.4$ at p. 27 above]
. .
This, monks, was
. . .

the third knowledge attained by me in the last watch of5 the night
ignorance was dispelled, knowledge arose, darkness was dispelled,
light arose, even as I abided diligent, ardent, self-resolute.
Monks, as there might be a large piece of low-lying marshy
ground in a forest grove, 4 near which might live a large herd of deer,
towards which some man might come along, not desiring their good,
not desiring their weal, not desiring their security from bonds if ;

there were a road that was secure, safe, leading to rapture, he might
block that road, might open up a treacherous road, might place a
decoy and might tether a female decoy as a lure, even so, monks,
after a time that great herd of deer might come to calamity and
dwindle away.
But, monks, if some man came along towards that great herd of
deer, desiring their good, desiring their weal, desiring their security
from bonds, and if there were a road that was secure, safe, leading to
rapture, he might open up that road, he might block the treacherous
road, he would disturb the male decoy, he would let loose the female
lure thus, monks, after a time that great herd of deer would come
;

to growth, expansion, maturity.

Monks, this parable has been made by me for [ 118] illustrating
the meaning. And this is the meaning here
*
The large piece of low-lying marshy ground/ monks, this is
a synonym for sense-pleasures.

1 MA . ii. 84 says he need not herd them but must be mindful of them.
2
Namely samatha (calm) and vipassana (insight), MA. ii. 84.
8 — M. i. 21-3 to beginning of next simile.
aranne pavane. MA. ii. 85 says that these two words mean the same; and
4

pavana is mrvasanda, forest grove, or woodland thicket.

6
ndseti, to expel, with the added sense of spoiling or ruining, here the
purpose for which she was tethered.
152 19. Dvedhavitakkasutta I. 118-119
4
The great herd of deer/ monks, this is a synonym for beings.
4
The man not desiring their good, not desiring their weal, not
desiring their security from bonds/ monks, this is a synonym for
Mara, the Evil One.
£
The treacherous way/ monks, this is a synonym for the eight-
fold wrong way, that is to say, wrong view, wrong thought, wrong
speech, wrong action, wrong way of living, wrong endeavour,
wrong mindfulness, wrong concentration.
J
*
Tke male decoy, monks, tins is a synonym for tke passion of
delight.
4
The female lure/ monks, this is a synonym for ignorance.
4
The man desiring good, desiring weal, desiring security from the
bonds/ monks, this is a synonym for the Tathagata, perfected one,
fully self-awakened one.
4
The way that is secure, safe, leading to rapture/ monks, this is
a synonym for the ariyan eightfold Way, that is to say, right view,
right thought, right speech, right action, right way of living, right
endeavour, right mindfulness, right concentration.
Thus is the secure, safe way leading to rapture opened by me,
monks, the treacherous way blocked, the decoy disturbed, the lure
let loose. Whatever, monks, is to be done from compassion by a
Teacher seeking the welfare of his disciples, that has been done by
me out of compassion for you. These, monks, are the roots of trees,
these are empty places. Meditate, monks; do not be slothful, be
not remorseful later. This is our instruction to you/’ 1
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

The Discourse on the Twofold Thought:

the Ninth

20. DISCOURSE ON THE FORMS OF THOUGHT

(Vitakkasanthanasutta)

Thus have heard At one time the Lord was staying near Savatthl
I :

in the JetaGrove in Anathapi^dika’s monastery. There the Lord

addressed the monks, saying: 44 Monks.” 44 Revered One/ [119] 5

1
As at M. i. 46.
1.119 The Forms of Thought 153

these monks answered the Lord in assent. The Lord spoke

thus:
“ Monks, if a monk is intent on the higher thought, 1 from time
to time he should attend to five characteristics. What five ?

Herein, monks, whatever may be the characteristic which a monk

2
attends to, if there arise evil unskilled thoughts associated with
desire and associated with aversion and associated with confusion,
that monkshould attend, instead of to that characteristic, to
another characteristic which is associated with what is skilled. By
attending to this other characteristic which is associated with what
is skilled instead of to that characteristic, those evil unskilled
thoughts associated with desire and associated with aversion and
associated with confusion are got rid of, they come to an end.
From getting rid of these, his mind subjectively steadies, calms, is
one-pointed, concentrated. As, monks, a skilled carpenter or a
carpenter’s apprentice might knock out, drive out, draw out a large
—
peg with a small peg even so, monks, whatever may be the
characteristic which a monk attends to, if there arise evil unskilled
thoughts associated with desire and associated with aversion and
associated with confusion, that monk should attend, instead of to
that characteristic, to another characteristic which is associated
with what is skilled. By attending to this other characteristic
which is associated with what is skilled instead of to that character-
istic, those evil unskilled thoughts associated with desire and assoc-

iated with aversion and associated with confusion these are got —
rid of, these come to an end. From getting rid of these, his mind
subjectively steadies, calms, is one-pointed, concentrated.
Monks, if while the monk is attending, instead of to that charac-
teristic, to this is associated with what
other characteristic which
is skilled, there still thoughts associated with
arise evil unskilled
desire and associated with aversion and associated with confusion,
then the peril of these thoughts should be scrutinised by that monk,
thinking :
‘
Indeed these are unskilled thoughts, indeed these are

1
adhicitta. MA. ii. 87 explains: “the thought that arises in relation to
the ten skilled ways of acting is just thought; the thought that is higher than
— —
that thought the higher thought is based on vision, it is thought in respect
of the eight attainments.’ The ways of acting are ten 3 of body, 4 of speech.
* :

3 of thought. The eight attainments are the four jhanas and the four
succeeding planes of the meditative process.
8 palaganda occurring in another simile at S. iii.
y 154 ( phalag -) and A. iv.
127. MA. ii. 90, vaddhakl.
154 19. VitaJckasaTUhanastiUa I. 119-120

thoughts that have errors, indeed these are thoughts that are of
painful results/ While he is scrutinising the peril of these thoughts,
those evil unskilled thoughts that are associated with desire, asso-
ciated with aversion, associated with confusion, these are got rid of,
these come to an end. By getting rid of these, his mind subjectively
steadies, calms, is one-pointed, concentrated. Monks, it is like 1
a woman or a man, young, in the prime of life, fond of adornment,
who, if the carcase of a snake or the carcase of a dog or the carcase
of a human being [ 120] were hanging round the neck, would be
revolted, ashamed, disgusted —
even so, monks, while the monk is
attending, instead of to this characteristic, to that other character-
istic . . . concentrated.
Monks, if while the monk is scrutinising the peril of those thoughts,
there still arise evil unskilled thoughts associated with desire and
associated with aversion and associated with confusion, that monk
should bring about forgetfulness of and lack of attention to those
thoughts; having come to forgetfulness 2 of and lack of attention to
these thoughts, those evil unskilled thoughts associated with
desire and associated with aversion and associated with confusion
these are got rid of, these come to an end. By getting rid of these,
the mind subjectively steadies, calms, is one-pointed, concentrated.
Monks, it is like a man
with vision who might not want to see the
material shapes that come within his range of vision he would close ;

his eyes or look another way —

even so, monks, if while the monk is
scrutinising the peril of those thoughts . . . concentrated.
Monks, if when the monk has brought about forgetfulness of and
lack of attention to those thoughts, there still arise evil unskilled
thoughts associated with desire and associated with aversion and
associated with confusion, monks, that monk should attend to
the thought function and form of those thoughts. While he is
attending to the thought function and form of those thoughts,
those that are evil unskilled thoughts associated with desire and
associated with aversion and associated with confusion, these are
got rid of, these come By getting rid of these the mind
to an end.
subjectively steadies, calms, is one-pointed, concentrated. Monks,
even as it might occur to a man who is walking quickly: Now, why
4

do I walk quickly ? Suppose I were to walk slowly ? It might *

occur to him as he was walking slowly: Now, why do I walk *

1
Cf. A . iv, 376; Fin, iii. 68.
2
asati-amanasikdra. MA. ii. 90 says that they should neither be re-
membered nor attended to. Cf, A. iii. 186.
 1.120-121 The Forms of Thought 155
9
slowly ? Suppose I were to stand ? It might occur to him as he
was standing: ‘Now, why do I stand ? Suppose I were to sit
down ? ’
It might occur to him as he was sitting down: Now, why
4

do I sit down ? Suppose I were to lie down ? ’—even so, monks, the
man, having abandoned the very hardest posture, might take to the
easiest posture itself. Even so, monks, if while the monk has
brought about forgetfulness of and lack of attention to those
thoughts . , . concentrated.
Monks, if while the monk is attending to the thought function
and form of those thoughts, there still arise evil unskilled thoughts
associated with desire and associated with aversion and associated
with confusion, monks, that monk, his teeth clenched, 1 his tongue
pressed against his palate, should by his mind subdue, restrain and
dominate the mind. 121] While, with his teeth clenched, his tongue
[

pressed against his palate, he is with the mind subduing, restraining

and dominating the mind, those evil unskilled thoughts associated
with desire and associated with aversion and associated with
confusion, these are got rid of, these come to an end. By getting
rid of these, the mind subjectively steadies, calms, is one-pointed,
concentrated. Monks, even as a strong man, having taken hold of
a weaker man by the head
or shoulders, might subdue, restrain and
dominate him, even so, monks, if while that monk is attending to
the thought function and form of those thoughts, there still arise evil
unskilled thoughts associated with desire and associated with
aversion and associated with confusion, then, monks, that monk, his
teeth clenched, his tongue pressed against his palate, should by his
mind subdue, restrain and dominate his mind. While, with his
teeth clenched, his tongue pressed against his palate, he is by the
mind subduing, restraining and dominating the mind, those evil
unskilled thoughts associated with desire and associated with
aversion and associated with confusion, are got rid of, they come to
an end. By getting rid of these, the mind subjectively steadies,
calms, is one-pointed, concentrated.
Monks, if while a monk, in regard to some characteristic, is

attending to that characteristic, there arise evil unskilled thoughts

associated with desire and associated with aversion and associated
with confusion, then he attends, instead of to that characteristic,
if

to some other which is associated with what is skilled,

characteristic
those evil unskilled thoughts associated with desire and associated

1
As at M . i. 242.
156 20. Vitakkasanthanasitfta I. 121-122

with aversion and associated with confusion, these are got rid of,
these come to an end. By getting rid of these, the mind subjectively
steadies, calms, is one-pointed, concentrated.
And byscrutinising the peril of these thoughts, those evil un-
skilledthoughts associated with desire and associated with aversion
and associated with confusion, these are got rid of, these come to an
end. By getting rid of these, the mind subjectively steadies, calms,
is one-pointed, concentrated.
comes to forgetfulness of and lack of attention to tkose evil
If lie
unskilled thoughts that are associated with desire and associated
with aversion and associated with confusion, these are got rid of,
these come to an end. By getting rid of these, the mind subjectively
steadies, calms, is one-pointed, concentrated.
And by attending to the thought function and form of these
thoughts, those evil unskilled thoughts associated with desire and
associated with aversion and associated with confusion, these are
got rid of, these come to an end. By getting rid of these, the mind
subjectively steadies, calms, is one-pointed, concentrated.
With the teeth clenched, with the tongue pressed against the
palate, ifhe subdues, restrains, dominates the mind by the mind,
those evil unskilled thoughts associated with desire and associated
with aversion and associated with confusion, these are got rid of,
these come to an end. By getting rid of these, the mind subjectively
steadies, calms, [122] is one-pointed, concentrated.
Monks, this monk is called one who is master in the method and
paths of thought; he can think whatever thought he wishes; he will
not think any thought that he does not wish he has cut off craving,*
;

done away with fetter, and, by fully mastering pride, has made an
end of anguish.”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Discourse on the Forms of Thought

the Tenth

Division of the Lion’s Roar

the Second

1
As at M. i. 12; see above, p. 16, for further references.
III. THE THIRD DIVISION
(Tatiyavagga)
21. DISCOURSE ON THE PARABLE OF THE SAW
(Kakacupamasutta) 1

Thus have I heard At one time the Lord was staying near SavatthI
:

Grove in Anathapindika’s monastery. Now at that time

in the Jeta
the venerable Moliyaphagguna lived too closely 2 associated with
the nuns. While the venerable Moliyaphagguna was living associ-
ated thus with the nuns, if any monk face to face with the venerable
Moliyaphagguna spoke dispraise of those nuns, then the venerable
Moliyaphagguna was angry, displeased, and made a legal question. 3
And if some monk face to face with those nuns spoke dispraise of
the venerable Moliyaphagguna, then those nuns were angry, dis-
pleased, and made a legal question. It was in this way that the
venerable Moliyaphagguna was living associated with nuns.
Then a certain monk approached the Lord; having approached,
having greeted the Lord, he sat down at a respectful distance.
As he was sitting down at a respectful distance, this monk spoke
thus to the Lord: “ Lord, the venerable Moliyaphagguna lives too
closely associated with nuns. It is thus, Lord, that the venerable
Moliyaphagguna lives associated with the nuns : if any monk . . . and
make a legal question. It is thus, Lord, that the venerable Moliya-
phagguna lives associated with nuns.” Then the Lord addressed
this monk, saying: “ Come [123] you, monk, summon the monk
Moliyaphagguna on my behalf, saying: The Lord is summoning ‘

”
you, Phagguna.’
“ Very well, Lord,” and this monk, having answered the Lord in
assent,approached the venerable Moliyaphagguna and having ap-
proached, spoke thus to the venerable Moliyaphagguna: “ The Lord
is summoning you, Phagguna.”
“ Very well, your reverence,” and the venerable Moliyaphagguna,

1
Mentioned at DA. 123 as a sutta preached on account of someone’s lack
of patience.
0
2
ativeld . MA.
95 names three velds: kaiav slmav° 8%la°
ii. Phagguna
, t .

infringed all these limits: he exhorted nuns until late in the evening, for too
long at a time; and in more than five or six sentences (see Vin. iv. 55, 21);
and he spoke in fun of serious offences, diUthidldpattipahonaka. Cf. Vin.
iv. 31, 127.
3 adhikarana, see Vin. ii. 88 jfjf., 99 ff.
159
 : :

160 21. KakaedpamctftUta I. 123-124

having answered this monkin assent, approached the Lord; having

approached, having greeted the Lord, he sat down at a respectful
distance. The Lord spoke thus to the venerable Moliyaphagguna
as he was sitting down at a respectful distance
“ Is it true, as is said, that you, Phagguna, are living too closely
associated with nuns ? So that if some monk, face to face with you,
speaks in dispraise of the nuns you are angry, displeased and make
a legal question; or if some monk, face to face with the nuns, speaks
dispraise of you, these nuns are angry, displeased and make a
legal question ? Is it true, as is said, that you, Phagguna, are
”
living associated with the nuns thus ?

“ Yes,Lord/
5

“But did not you, Phagguna, the son of a respectable family, go

55
forth from home into homelessness out of faith ?
“ Yes, Lord. 55
“But this is not suitable in you, Phagguna, a son of a respectable
family who has gone forth from home into homelessness out of faith,
that you should live too closely associated with nuns. Wherefore,
Phagguna, even if anyone face to face with you should speak dis-
praise of those nuns, even so should you, Phagguna, get rid of those
which are worldly desires, those which are worldly thoughts; and
you, Phagguna, should train yourself thus: Neither will my mind
‘

become perverted, nor will I utter an evil speech, but kindly and
compassionate will I dwell with a mind of friendliness and void of
5
hatred. It is thus that you must train youself, Phagguna. Where-
fore, Phagguna, even if anyone face to face with you should give a
blow with the hand to these nuns, should give a blow with a clod of
earth, should give a blow with a stick, should give a blow with a
weapon, even then, Phagguna, should you train yourself thus: . . .

It is thus that you must train yourself, Phagguna. Wherefore,

Phagguna, even if anyone face to face with you should speak dis-
praise, even then should you train yourself thus. Wherefore,
. . .

Phagguna, even if anyone should give a blow with his hand, should
give a blow with a clod of earth, should give a blow with a stick,
should give a blow with a weapon, [ 124] even so should you, Phag-
guna, get rid of those desires that are worldly, those thoughts that
£
are worldly and you, Phagguna, should train yourself thus Neither
;

will my mind become perverted, nor will I utter an evil speech, but
kindly and compassionate will I dwell with a mind of friendliness
5
and void of hatred. It is thus that you must train yourself,
55
Phagguna.
I. 124r-m The Parable of the Saw 161

Then the Lord addressed the monks, saying: “ Monks, my monks

at one time were indeed accomplished in mind. Then I, monks,

addressed the monks, saying:

4
Now
monks, partake of a meal
I,

at one session. 1 Partaking of a meal at one session,

3 I, monks, am

aware of good health and of being without illness and of buoyancy

and strength and living in comfort. 2 Come you too, monks, partake
of a meal at one session partaking of a meal at one session you too,
;

monks, will be aware of good health and of being without illness and
5
of buoyancy and strength and living in comfort. There was
nothing to be done by me, monks, by way of instruction to those
monks all that
;
was to be done by me, monks, was the production of
mindfulness among those monks. Monks, even as on level ground
at crossroads a chariot is standing harnessed with thoroughbreds,

the goad hanging handy; and a skilled groom, a charioteer of horses

to be tamed, having mounted it, having taken the reins in his left

hand, having taken the goad in his right, might drive up and down
where and how he likes; even so, monks, there was nothing to be
done by me by way of instruction to those monks all that was to be ;

done by me, monks, was the production of mindfulness among those

monks. Wherefore, monks, do you get rid of what is unskilled,
make exertion 4 among things that are skilled —so will you too come
to growth, development, maturity in this dhamma and discipline.
Monks, close to some village or little town, a great sal-wood may
be overgrown with creepers, but some man might approach it
desiring its good, desiring its welfare, desiring its security from
bonds; 6he, having which are bent
cut off those sal-tree sprouts and
crushed by the strength (of the creepers), would carry them out (of the
wood) and would thoroughly clear the inside of the wood. But he
would tend properly those sal-tree sprouts which are straight and
well grown. Thus, monks, after a time this sal-tree wood would
come to growth, development, maturity. Even so, do you, monks,
get rid of what is unskilled, make exertion among things that
are skilled, [125] —so will you too come to growth, development,
maturity in this dhamma and discipline.
Once upon a time, monks, in this very Savatthi, there was a lady

ekdsanabhojanam bkunjami. Cf. Vism 60. MA. ii. 97 says this is a

1 .

meal in the morning, one of the seven (v. II. ten, a hundred) times for eating
meals between sunrise and noon.
Cf. M. i. 437, 473, ii. 91, 125, 141; D. i. 204, ii. 72.
2

3
M. hi. 97; A. hi. 28; S. iv. 176.
4 ayogarn karoiha. Corny, does not explain. 6 As at M . i. 117.
 162 21. Kakat&^ma&utto I. 126

householder named Vedehika Monks, a lovely reputation had gone

.
1

forth thus about the lady Vedehika: The lady householder Vedehika
is gentle, she is meek, she is tranquil. Now, monks, the lady
householder Vedehika had a slave woman, named Kali, who was
clever , 2 diligent, a careful worker 3 Then, monks, it occurred to .

the slave woman Kali A lovely reputation has gone forth about
:
4

my mistress thus The lady householder Vedehika is gentle, she is

:

meek, she is tranquil. Now does my mistress have an inward ill-

temper tkat ske does not skow, or does ske not kave one ? Or is it
that my mistress, because I do my work so carefully, whether she
has an inward ill-temper or not, does not show it ? Suppose now
’
that I should test the mistress ?

Then, monks, the slave woman Kali got up late next day. Then,
monks, the lady householder Vedehika spoke thus to the slave
woman Kali: Well now 4 Kali.’4
What is it, mistress ? , Now 4 5 4

why did you get up late today ? 5 That's nothing, mistress.’

’ 4

4
That’s nothing indeed, bad slave you got up late today,’ 6 and — ,

angry, displeased, she frowned. Then, monks, it occurred to the

woman slave Kali: Whether my mistress has an inward ill- temper
4

or not, she does not show it. Is it because my work is so careful

that my whether she has an inward ill-temper or not,
mistress,
does not show it ? Suppose that I were to test the mistress even
further ? Then, monks, the woman slave Kali got up later the
’

next day. Then, monks, the lady householder Vedehika spoke

thus to the slave woman Kali:
4 4
Well now, Kali.’ What is it,
mistress ? Now why did you get up late today ?
’ 4

That’s
’ 4

4
nothing, mistress.’ That’s nothing indeed, bad slave you got up —
late today,’ and angry, displeased, she spoke a word of displeasure.
Then it occurred to the slave woman Kali: Whether my mistress 4

has an inward ill-temper or not, she does not show it. Is it because
my work is so careful that my mistress, whether she has an inward
ill-temper or not, does not show it ? Suppose I were to test the
mistress even further ? ’
Then, monks, the slave woman Kali got
1
MA. ii. 98, “ a daughter of a family resident in the kingdom of Videha.
Or, veda means wisdom, so Vedehika is a farer by wisdom. It means she is
clever.’*
2
MA. ii. 99 among other work in cooking the food, making (lit. spreading)
the beds, making the lamps bum.
3
She did not break or chip things in spite of being diligent, MA. ii. 99.
4
heje, explained atMA. ii. 99 by are, an exclamation of astonishment.
6
MA. ii. 99, have you some discomfort?
6
If you have no discomfort, why did you get up late?
 I. 125-126 The Parable of the Saw 163

up even later the next day. Then, monks, the lady householder
Vedehika spoke thus to the slave -woman Kali: [126] Well now, ‘

4
Kali.’ What is it, mistress ?
* 4
Now why did you get up late
5 £
today ? That's nothing, mistress.’ ‘
That’s nothing indeed,
bad slave — you got up late today,’ and angry, displeased, having
seized the pin for securing the bolt (of a door), she gave her a blow on
the head, which cracked her head. 1 Then, monks, the slave woman
Kali, her head broken and streaming with blood, spread it about
among the neighbours, saying See, sirs, the deed of the gentle one
4

see, sirs, the deed of the meek one; see, sirs, the deed of the tranquil
one. How can she, saying to her only slave woman, You got up
4

late today,’ angry, displeased, having seized the pin for securing
’
the bolt (of a door), give a blow on the head and crack the head ?
And then, monks, after a time an evil reputation went forth about
this lady householder Vedehika: The lady householder Vedehika is
violent, she is not meek, she is not tranquil.
Even so, monks, some monk here is very gentle, very meek, very
tranquil so long as disagreeable ways of speech do not assail him.
But when disagreeable ways of speech assail the monk it is then that
he is to be called gentle, is to be called meek, is to be called tranquil.
I, monks, do not call that monk easy to speak to who is easy to

speak to about robe-material, almsfood, lodgings, medicines for the

sick, who falls into suavity. What is the reason for this ? It is,

monks, that this monk, not getting robe-material, almsfood, lodg-

not easy to speak to, does not fall into
ings, medicines for the sick, is
suavity. Monks, whatever monk, respecting only dhamma, revering
dhamma, honouring dhamma comes to be easy to speak to, falls
,

—
into suavity him do I call easy to speak to. Wherefore, monks,
thinking: Respecting only dhamma revering dhamma honouring , ,

dhamma we will become easy to speak to, we will fall into suavity,
,

thus must you train yourselves, monks.

There are, monks, these five ways of speaking in which others
when speaking to you might speak: at a right time or at a wrong
time; according to fact or not according to fact; gently or harshly;
on what is connected with the goal or on what is not connected with
the goal; with a mind of friendliness or full of hatred. Monks,
when speaking to others you might speak at a right time or at a
wrong time; monks, when speaking to others you might speak
according to fact or not according to fact monks, when speaking to ;

1
As at if. i. 336.
 164 21 . Kalmc&j^mmutta I. 126-127

others you might speak gently or harshly; monks, when speaking to

others you might speak about what is connected with the goal [127]
or about what is not connected with the goal; monks, when speaking
to others you might speak with minds of friendliness or full of hatred.
4
Herein, monks, you should train yourselves thus Neither will our :

minds become perverted nor will we utter an evil speech, but

kindly and compassionate will we dwell, with a mind of friendliness,
void of hatred and we will dwell having suffused that person with a
;

mind of friendliness; and, beginning with him, we will dwell having

suffused the whole world with a mind of friendliness that is far-
reaching, widespread, immeasurable, without enmity, without male-
5
volence. This is how you must train yourselves, monks.

Monks, as a man might come along bringing a shovel and basket,

4 5
and might speak thus I will make this great earth not earth
:
;

so he digs here and there, tosses it here and there, spits here 3and there,
stales here and there, thinking You are becoming not-earth, you
:
4

are becoming not-earth. What do you think about this, monks ?

5

Could that man make this great earth not earth V

“ No, Lord. What is the reason for this ? It is that this great
earth, Lord, is deep, it is immeasurable, it is not easy to make it

not-earth before that man would be worn out and defeated. 1 5’

“ Even so, monks, are these five ways of speaking in which others
when speaking to you might speak: at a right time ... or full of
4
hatred. Herein, monks, you should train yourselves thus: Neither
will our minds become perverted nor will we utter an evil speech,
but kindly and compassionate will we dwell, with a mind of friendli-
ness, void of hatred; and we will dwell having suffused that person
with a mind of friendliness; and, beginning with him, we will dwell
having suffused the whole world with a mind like the earth far- —
reaching, widespread, immeasurable, without enmity, without
This is how you must train yourselves, monks.
5
malevolence.
Monks, as a man might come along bringing lac or yellow or dark
green 2 or crimson, and might speak thus: 1 will delineate material
4

shapes in this space 4 1 will make material shapes appear. 56 What do

,

1
kilimathassa vighatassa bhagl assa, he would be a partaker in exhaustion
and slaying.
2
MA. ii.lOO= Vin iv. 120, the nlla (green) of bronze, the nila of foliage.
.

See VA. 863.

3
likhissdmi , smear, scrape.
4
akdsa is not air. It is ether or empty space, what is void.
6
Cf. Thag 1165 /.
.
I. 127-128 The Parable of the Saw 165

you think about this, monks ? Could that man delineate a material
shape in this space, could he make material shapes appear ? ”
“ No, Lord. What is the reason for this ? It is, Lord, that this
space without shape, 1 it is viewless. It is not easy to delineate a
is

material shape there, to make material shapes appear before [ 128]

that man would be worn out and defeated.”
“ Even so, monks, are these five ways of speaking in which others
when speaking to you might speak: at a right time or at a wrong
time ‘
. and beginning with him, we will live having
suffused the whole world with a mind like space —far-reaching,
widespread, immeasurable, without enmity, without malevolence.’
This is how you must train yourselves, monks.
Monks, as a man might come along bringing a burning grass-
torch 2 and might speak thus
£
I, with this burning grass-torch will
set fire to the river Ganges, I will make it scorch up.’ What do
you think about this, monks Could that man, with the burning
?
”
grass-torch set fire to the river Ganges and make it scorch up ?
“ No, Lord. What is the reason for this ? It is, Lord, that the
river Ganges is deep, it is immeasurable. It is not easy to set fixe
to it with a burning grass-torch and make it scorch up before that
man would be worn out and defeated.”
“ Even so, monks, are these five ways of speaking in which others
when speaking to you might speak: at a right time or at a wrong
time *
,... . and, beginning with him, we will live having
. .

suffused the whole world with a mind like the river Ganges far- —
reaching, widespread, immeasurable, without enmity, without
malevolence.’ This is how you must train yourselves, monks.
Monks, it is like a eatskin bag 3 that is cured, well cured, cured all
over, and is supple, silky, with no hisses, no purrs. 4 Then a man
might come along bringing a piece of wood or a potsherd and might
4
speak thus 1, with a piece of wood or a potsherd will get a hiss,
:

will get a purr out of this eatskin bag that is cured, well cured, cured
all over, and is supple, silky, with no hisses, no purrs.’ What
do you think about this, monks ? Could that man with a piece of
wood or a potsherd get a hiss, get a purr out of that eatskin bag
that is cured, well cured, cured all over, and is supple, silky, with
”
no hisses, no purrs ?

8
Cf. Dh . 254, 255. 8
<7/. M . i. 365.
Cf. Thag 1138, . bildrabhasta.
4 chinnasassard chinnababbhara and below sarasara bharabhara.
f
See
JPTS. 1889, p. 209. Cf. surusuru (kdraka) at Vin. iv. 197.
166 21. KaJca^pamasutta I. 128-129

“ No, Lord. What is the reason for this ? It is, Lord, that that
catskin bag is cured, well cured, cured all over, and is supple, silky,
with no hisses, no purrs. It is not easy, with a piece of wood or with
a potsherd, to get a hiss out of it or to get a purr, before that man
would be worn out and defeated.”
“ Even so, monks, are these five ways of speaking in which others
when speaking to you might speak at a right time [129] or at a wrong
:

time; according to fact or not according to fact; gently or harshly;

on what is connected with the goal or on what is not connected with
the goal; with a mind of friendliness or full of hatred. Monks, when
speaking to others you might speak at a right time or at a wrong
time . according to fact or not according to fact
. .
gently or . . .

harshly ... on what is connected with the goal or on what is not

connected with the goal with a mind of friendliness or full of

. . .

hatred. Herein, monks, you should train yourselves thus Neither :

‘

will our minds become perverted nor will we utter an evil speech,
but kindly and compassionate will we dwell, with a mind of friend-
liness, void of hatred and we will dwell having suffused that man
;

with a mind of friendliness and, beginning with him, we will dwell

;

having suffused the whole world with a mind like a catskin

—
bag far-reaching, widespread, immeasurable, without enmity,
without malevolence.’ This is how you must train yourselves,
monks.
Monks, as low-down thieves might carve one limb from limb with
a double-handled saw 1 yet even then whoever 2 sets his mind at
,

enmity, he, for this reason, is not a doer of my teaching. Herein,

monks, you should train yourselves thus: Neither will our minds ‘

become perverted, nor will we utter an evil speech, but kindly and
compassionate will we dwell, with a mind of friendliness, void of
hatred and, beginning with him, we will dwell having suffused the
;

whole world with a mind of friendliness that is far-reaching, wide-

spread, immeasurable, without enmity, without malevolence.’
This is how you must train yourselves, monks.
If you, monks, were to attend repeatedly to this exhortation on
the Parable of the Saw, would you, monks, see any way of speech,
”
subtle or gross, that you could not endure ?
“ No, Lord.”
“ Wherefore, monks, consider repeatedly this exhortation on the

1
Referred to and quoted at M. i. 186, 189.
2
MA. ii. 102, either a monk or a nun.
 )

I. 129-130 The Parable of the Saw 167

Parable of the Saw; for a long time it will be for your welfare and
happiness,”
Thus spoke the Lord, Delighted, these monks rejoiced in what
the Lord had said.

Discourse on the Parable of the Saw:

the First

22. DISCOURSE ON THE PARABLE OF THE

WATER-SNAKE
( Alagaddupamasutta

[ 130] Thus have I heard: At one time the Lord was staying near
Savatthi in the Jeta Grove in Anathapindika’s monastery. Now
at that time a pernicious view had arisen like this in a monk named
Arittha who had formerly been a vulture-trainer 1 :

“ In so far as I understand dhamma taught by the Lord, it is that

in following those things called stumbling-blocks by the Lord, there
isno stumbling-block at all.” Several monks heard “ A pernicious :

view has arisen to the monk named Arittha, who was formerly a
4
vulture-trainer, like this In so far as I understand dhamma taught
:

by the Lord, it is that in following those things called stumbling-

”
blocks by the Lord, there is no stumbling-block at all/
Then these monks approached the monk Arittha, who had formerly
been a vulture-trainer; having approached, they spoke thus to the
monk Arittha, who had formerly been a vulture-trainer: “ Is it
true, as is said, reverend Arittha, that a pernicious view has arisen
In so far as I understand dhamma
4
in you, like this : . . . there is no
” *
stumbling-block at all ?
“ Undoubtedly, your reverences, as I understand dhamma taught
by the Lord, it is that in following those things called stumbling-
blocksby the Lord, there is no stumbling-block at all.”
Then these monks, anxious to dissuade the monk Arittha who
had formerly been a vulture-trainer from that pernicious view,
questioned him, cross-questioned him, and pressed for the reasons, 2

1
This episode also at Fm. ii. 26, iv. 133^. For notes, etc. see B.D. iii. 21 jf.
2
As at M . i. 233.
168 22. AlagadddpamastUta I. 130-131
44
and said: Do not speak thus, reverend Arittha, do not mis-
represent the Lord; misrepresentation of the Lord2 is not at all

seemly, and the Lord certainly would not speak thus. For, in
many a figure, reverend Arittha, are things called stumbling-blocks
by the Lord, 1 and in following these there is a veritable stumbling-
block. by the Lord to be of little satisfac-
Sense-pleasures are said
tion, of much pain, of much tribulation, wherein is more peril.
Sense-pleasures are likened by the lord to a skeleton, of much pain.
. .Sense-pleasures are likened by the Lord to a lump of meat
.
. . .

to a torch of dry grass ... to a pit of glowing embers .. to a dream .

... to something borrowed ... to the fruits of a tree ... to a slaughter-

house ... to an impaling stake. Sense-pleasures are likened by. . .

the Lord to a snake’s head, of much pain, of much tribulation, where-

in ismore peril.”
Yet the monk Arittha who had formerly been a vulture-trainer
even while being questioned, cross-questioned and pressed for his
reasons by these monks, expressed that pernicious view as before,
44
obstinately holding and adhering to it: Undoubtedly, your
reverences, in so far as I understand dhamma taught by the Lord . .

there is no stumbling-block at all.”

Since these monks were unable to dissuade the monk Arittha
[131] who had formerly been a vulture-trainer from that pernicious
view, then these monks approached the Lord; having approached,
having greeted the Lord, they sat down at a respectful distance.
While they were sitting down at a respectful distance, these monks
spoke thus to the Lord:
“ Lord, a pernicious view like this arose in the monk called Arittha
4
who had formerly been a vulture-trainer: In so far as I understand
dhamma taught by the Lord there is no stumbling-block at all.’
. . .

And we heard, Lord, that a pernicious view like this had arisen in
the monk called Arittha who had formerly been a vulture-trainer:
4
In so far as I understand dhamma taught by the Lord there . . .

is no stumbling-block at all.’ Then we, Lord, approached the

monk Arittha who had formerly been a vulture-trainer; having
approached, we spoke thus to the monk Arittha who had formerly
4
been a vulture-trainer: Is it true, as is said, reverend Arittha, that
44
a pernicious view has arisen in you like this: In so far as I under-

1
V in, iv. 134 reads “ are things that are stumbling-blocks called stumbling-
blocks by the Lord.”
3
Cf. following with if. i. 364 /.
I. 131-132 The Parable of the Water-snahe 169

stand dhamma taught by the Lord ” 9

no stumbling-block at all ?
...
When this had been said, Lord, the monk Arittha, who had formerly
4
been a vulture-trainer, spoke thus to us Undoubtedly as I, your :

reverences, understand dhamma taught by the Lord there is no . . .

stumbling-block at all.’ Then we, Lord, anxious to dissuade the

monk Arittha, who had formerly been a vulture-trainer, from that
pernicious view, questioned him, cross-questioned him, pressed him
4
for reasons, and said Do not speak thus, reverend Arittha, do not
:

misrepresent the Lord misrepresentation of the Lord is not at all

;

seemly, and the Lord certainly would not speak thus. For in many
a figure, reverend Arittha, are things called stumbling-blocks by the
Lord, and in following these there is a veritable stumbling-block.
Sense-pleasures are said by the Lord to be of little satisfaction, of
much pain, of much tribulation, wherein is more peril. Sense-
pleasures are likened by the Lord to a skeleton. Sense-pleasures . . .

are likened by the Lord to a snake’s head, of much pain, of much

tribulation, wherein is more peril.’ Yet, Lord, the monk Arittha
who had formerly been a vulture-trainer, even while being ques-
tioned, cross-questioned and pressed for his reasons by us, expressed
that pernicious view as before, obstinately holding and adhering to
your reverences, understand dhamma taught
4
it: Undoubtedly, as I,

by the Lord . . . all.’ Since we, Lord,

there is no stumbling-block at
were unable to dissuade the monk Arittha who had formerly been a
vulture-trainer from that pernicious view, we are therefore telling
this matter to the Lord.”
44
Then the Lord addressed a certain monk, saying: Come you,
monk, summon the monk Arittha who had formerly been a vulture-
trainer in my name, saying:
4
The Lord is summoning you,
Arittha.
44
Very well, Lord,” and this monk, having answered the
[132]
Lord in assent, approached the monk Arittha who had formerly
been a vulture-trainer, and having approached, spoke thus to the
44
monk Arittha who had formerly been a vulture-trainer: The Lord
,>
is summoning you, reverend Arittha.
44
Very well, your reverence,” and the monk Arittha who had
formerly been a vulture-trainer, having answered this monk in
assent, approached the Lord; having approached, having greeted the
Lord, he sat down As the monk Arittha
at a respectful distance.
who had formerly been a vulture-trainer was sitting down at a
respectful distance, the Lord spoke thus to him
44
Is it true, as is said, that in you, Arittha, a pernicious view
170 22. A lagaddupam asutta I. 132-133

arose like this ;

c
In so far as I understand dhamma taught by the
5 55
Lord ... no stumbling-block at all. ?

“ Undoubtedly, Lord, as I understand dhamma ... no stumbling-

block at all.”
To whom then do you, foolish man, understand that dhamma
“
was taught thus by me ? Have not things that are stumbling-
blocks been spoken of by me in many a figure, and in following
these is there not a veritable stumbling-block ? Sense-pleasures
are said by me to be of little satisfaction, of much pain, of muck
tribulation, wherein is more peril. by Sense-pleasures are likened
me to a skeleton . lump of meat ... to a torch of dry grass
: . to a
... to a pit of glowing embers ... to a dream ... to something
borrowed ... to the fruits of a tree ... to a slaughter-house ... to
an impaling stake. . . . Sense-pleasures are likened by me to a snake’s
head, of much pain, of much tribulation, wherein ismore peril. And
yet you, foolish man, not only misrepresent me because of your own
wrong grasp, but also injure yourself and give rise to much demerit
which will be for a long time, foolish man, for your woe and sorrow.” 1
Then the Lord addressed the monks, saying: “ What do you
think about this, monks ? Has the monk Arittha who was formerly
a vulture- trainer even a glimmering 2 of this dhamma and discipline ?”
“ How could this be, Lord ? It is not so, Lord.” When this
had been said, the monk Arittha who had formerly been a vulture-
trainer sat down ashamed, his shoulders drooped, his head
silent,
lowered, brooding, speechless. Then the Lord, understanding why
the monk Arittha who had formerly been a vulture-trainer was
silent, ashamed, his shoulders drooped, his head lowered, brooding,
speechless, spoke thus to the monk Arittha who had formerly been
a vulture-trainer:
“ You, foolish man, will be known through this pernicious view
of your own, for I will now interrogate the monks.” Then the
Lord addressed the monks, saying:
“ Do you too, 133 monks, understand that dhamma was taught
[ ]

by me thus, so that the monk Arittha who had formerly been a

vulture-trainer not only misrepresents me because of his own wrong
grasp, but is also injuring himself and giving rise to much demerit ?”

1 To here = Vin. iv. 133-35, with the difference that in Vin. Gotama does
not summon Arittha to speak to him, but convenes an Order and questions
him there.
2
usmlhata, as at M. i. 258. MA. ii. 104 “ has he the least glimmering of
knowledge, hanusmaV"
I. 133 The Parable of the Water-snake 171
“ No, Lord. For, Lord, in many a figure are things that are
stumbling-blocks spoken of to us by the Lord, and in following these
there is a veritable stumbling-block. Sense-pleasures are said by
the Lord to be of little satisfaction, of much pain, of much tribula-
tion, wherein is more peril. Sense-pleasures are likened by the
Lord to a skeleton. Sense-pleasures are likened by the Lord to
. . .

a snake’s head, of much pain, of much tribulation, wherein is more

peril.”
“ It is good, monks,
good that you, monks, have thus under-
it is

stood For in many a figure have things

dhamma taught by me.
that are stumbling-blocks been spoken of by me to you, monks, and
4

in following these there is a veritable stumbling-block. Sense-

pleasures are said by me to be of little satisfaction, of much pain,
of much tribulation, wherein is more peril. Sense-pleasures are
likened by me to a skeleton. . . . Sense-pleasures are likened by me
to a snake’s head, of much pain, of much tribulation, wherein
is more peril. But when this monk Arittha who had formerly
been a vulture-trainer not only misrepresents me, but also injures
himself and gives rise to much demerit, this will be for a long time
for the woe and sorrow of this foolish man. Indeed, monks, this
situation does not occur when one could follow sense-pleasures
apart from sense-pleasures themselves, apart from perceptions of
sense-pleasures, apartfrom thoughts of sense-pleasures.
men master dhamma: the Discourses
Herein, monks, some foolish
3 the
in prose, in prose and verse 1 the Expositions 2 the Verses , , ,

Uplifting Verses, the As it was Saids,’ the Birth Stories, the

Wonders, the Miscellanies 4 These, having mastered that dhamma
. ,

do not test the meaning of these things by intuitive wisdom; and

these things whose meaning is untested by intuitive wisdom do not
become clear; they master this dhamma simply for the advantage of
reproaching others and for the advantage of gossiping 6 and they ,

do not arrive at that goal for the sake of which they mastered
dhamma. These things, badly grasped by them conduce for a
long time to their woe and sorrow. What is the reason for this ?

1 Stock passage. MA. ii. 106 says “ in prose and verse ” refers to Viuaya
and various Suttas in the Suttanipdta
2 explained as Abhidhamma.
veyydkarana is
3
MA. ii. 106: Thag-thig, and Dhp. and part of the Sn.
4
Cula-and Maha-vedalla Suttas, Sammaditthi, Sakkapanha, Sankharabha-
janlya and Mahapunnama Suttas.
6
Cf. A. ii. 26.
172 22. A lagadduparnasttita I. 133-134

Monks, it is because of a wrong grasp of things. Monks, it is like 1

a man walking about aiming after a water-snake, 2 searching for a
water-snake, looking about for a water-snake. He might see a large
water-snake, and he might take hold of it by a coil or by its tail;
the water-snake, having rounded on him, might bite him on his hand
or arm or on another part of his body; [ 134] from this cause he
might come to dying or to pain like unto dying. What is the reason
for this ? Monks, it is because of his wrong grasp of the water-
snake. Even so, monks, do some foolish men here master dhamma :

the Discourses in prose. .Monks, it is because of a wrong grasp

. .

of things.
In this case, monks, some young men of family master dhamma :

the Discourses in prose, in prose and verse, the Expositions, the

Verses, the Uplifting Verses, the As it was Saids,’ the Birth Stories,
‘

the Wonders, the Miscellanies. These, having mastered that

dhamma test the meaning of these things by intuitive wisdom; and
,

these things whose meaning is tested by intuitive wisdom become

clear to them. They master dhamma neither for the advantage of
reproaching others nor for the advantage of gossiping, and they
arrive at the goal for the sake of which they mastered dhamma .

These things, being well grasped by them, conduce for a long time to
their welfare and happiness. What is the reason for this? It is,
monks, because of a right grasp of things. Monks, it is like a man
walking about aiming after a water-snake, searching for a water-
snake, looking about for a water-snake. He might see a large water-
snake, and he might hold it back skilfully3 with a forked 4 stick;
having held it back skilfully with a forked stick, he might grasp it
properly by the neck. However that water-snake, monks, might
wind its coils round that man’s hand or arm or round another part
of his body, he would not come to dying or to pain like unto dying.
What is the reason for this ? Monks, it is because of his right grasp
of the water-snake. Even so, monks, some young men of family
master dhamma ... It is, monks, because of a right grasp of things.
.

Wherefore, monks, understand the meaning of what I have said,

then learn it. But in case you do not understand the meaning
of what I have said, I should be questioned about it by you, or else
those who are experienced monks.

1
Quoted DA i. 21. Ash 23.
.
2
aktgadda==asivisa 9 MA . ii. 107.
3
Lit. he might hold it back well held back.
;

4
ajapada , cleft like a goat’s hoof.
I. 134-135 The Parable of the Water-snake 173

Monks, I will teach you dhamma —the Parable of the Raft—for

crossing over, not for retaining. 1 Listen to it, pay careful attention,
and I will speak.”
“ Yes, Lord,” these monks answered the Lord in assent.
“ Monks, as a man going along a highway might see a great
stretch of water, the hither bank dangerous 2 and frightening, 2 the
further bank secure, not frightening, but if there were not a boat
for crossing by or a bridge across for going from the not-beyond
£
to the beyond, this might occur to him [135] This is a great stretch
:

of water, the hither bank dangerous and frightening, the further

bank secure and not frightening, but there is not a boat for crossing
by or a bridge across for going from the not-beyond to the beyond.
Suppose that I, having collected grass, sticks, branches and foliage,
and having tied a raft, depending on that raft, and striving with
hands and feet, 3 should cross over safely to the beyond ? Then, ’

monks, that man, having collected grass, sticks, branches and foliage,
having tied a raft, depending on that raft and striving with his
hands and feet, might cross over safely to the beyond. To him,
crossed over, gone beyond, this might occur: Now, this raft has ‘

been very useful to me. I, depending on this raft, and striving with
my hands and feet, crossed over safely to the beyond. Suppose now
that I, having put this raft on my head, or having lifted it on to my
shoulder, should proceed as I desire ? What do you think about
’

this, monks ? If that man does this, is he doing what should be

”
done with that raft ?
“ No, Lord.”
“ What should that man do, monks, in order to do what should
be done with that raft ? In this case, monks, it might occur to that
man who has crossed over, gone beyond ‘ Now, this raft has been
:

very useful to me. Depending on this raft and striving with my

hands and feet, I have crossed over safely to the beyond. Suppose
now that I, having beached this raft on dry ground or having sub-
merged it under the water, should proceed as I desire ? In doing
this, monks, that man would be doing what should be done with
that raft. Even so, monks, is the Parable of the Raft dhamma
taught by me for crossing over, not for retaining. You, monks,

1
Referred to at MA. i. 260.
2
MA. ii. 109 defines these words in accordance with definitions given at

Vin . iii.,263, iv. 63.

8
Cf. S. iv. 174 for this symbolism.
174 22, AlagaMtipamasutta I. 135-136

by understanding the Parable of the Kaffc, should get rid even of

(right) mental objects, 1 all the more of wrong ones. 2
Monks, there are these six views with causal relations. 3 What are
the six ? In this connection, monks, an uninstructed average
person, 4 taking no count of the pure ones, unskilled in the dhamma
of the pure ones, untrained in the dhamma of the pure ones, taking
no count of the true men, unskilled in the dhamma of the true men,
untrained in the dhamma of the true men, regards material shape as:
‘
This is mine, this am I, this is my self;’ 5 he regards feeling as:
4
This is he regards perception as: This is mine
mine ... ‘
. . . /
<
he regards the habitual tendencies as These are mine : . . . / he
regards consciousness as :
‘
This is mine, this am I, this is my self/
And he regards whatever is seen, heard, sensed, 6 cognised,
also
4
reached, looked for, pondered by the mind as: This is mine, this
am I, this is my self/ Also whatever view with causal relation says
‘
This the world this the self 7 after dying 8 1 9 will become permanent,
;

lasting, eternal, not liable to change, [136] I will stand fast like unto
the eternal/ he regards this as: This is mine, this am I, this is my
£

self/
But, monks, an instructed disciple of the pure ones, taking count
of the pure ones, skilled in the dhamma of the pure ones, well trained
in the dhamma of the pure ones, taking count of the true men, skilled
in the dhamma of the true men, well trained in the dhamma of the

MA. ii, 109 says that the Lord makes us get rid of the desire and passion
1

for calm and for insight; and in regard to the former the Corny, quotes M. i.
456, “ I speak of getting rid of the plane of neither-perception-nor-non-
perception ” ; and in regard to the latter it quotes i. 260, “ Even if this M .

view of yours is purified thus, do not cling to it.”

2
Such as Arittha’s; MA. ii 109.
3 dUthitthdndni . Cf. MA. ii. 110 says, “There is view and
A. v. 198.
the thana of view; both the cause of view and the result of view.”
4
As at M. i. 1, 7, etc.
5Through desire, pride, false view respectively.
6
The fields of sight and hearing are separately mentioned; muta
muta.
refers to the fields of smell, taste and touch, so MA. ii. 110, with which cf.
definition of muta at Vin. iv. 2.
7
so loko so atta, meaning, I think, that what is the world, that is the self,
thus identifying them. The “ world ” at S. iv. 97 is the world of the senses
and as such is impermanent, ill, not the self. See MA. ii. 110 which quotes
M. iii. 17 rupam attato samanupassati he regards material shapes from the
: ,

point of view of self. Or so may stand for “ I,” as below; thus we would get:
“ I the world, I the self.”
8
Having gone to a world beyond, MA, ii. 110. * 80=80 aham
 : :

I. 136 The Parable of the Water-snake 175

true men, regards material shape as: This 4

is not mine, this am I
not, this is not my self;’ he regards feeling as 4
This is not mine . .
. ;
5

4
he regards perception as: This is not mine # he regards the . .

4
habitual tendencies as These are not mine ... he regards con-
:
;
5

4
sciousness as: This is not mine, this am I not, this is not my self/
And also he regards whatever is seen, heard, sensed, cognised,
4
reached, looked for, pondered by the mind as This is not mine, :

this am I not, this is not my self. 5

Also whatever view with causal
4
relation says : self, after dying I will become
This the world this the
permanent, lasting, eternal, not liable to change, I will stand fast
This is not mine, this am
5 4
like unto the eternal, he regards this as:
not I, this is not my self.
5
He, regarding thus that which does not
552
exist, 1 will not be anxious.
When this had been said, a certain monk spoke thus to the Lord
44
But Lord, might there not be anxiety about something objective
553
that does not exist ?
44 55 44
There might be, monk, the Lord said. In this case, monk,
it occurs to somebody:
4
What was certainly mine 4 is certainly not

mine (now); 5 what might certainly be mine, there is certainly no

chance of my getting. He grieves, mourns, laments, beats his
5

breast, and falls into disillusionment. Even so, monks, does there
55
come to be anxiety about something objective that does not exist.
44
But might there be, Lord, no anxiety about something objective
55
that does not exist ?
44 55 44
There might be, monk, the Lord said. In this case, monk,
4
it does not occur to anybody What was certainly mine is certainly :

not mine (now); what might certainly be mine, there is certainly

no chance of my getting. He does not grieve, mourn, lament, he 5

does not beat his breast, he does not -fall into disillusionment.
Even so, monk, does there come to be no anxiety about something
55
objective that does not exist.
44
But, Lord, might there be anxiety about something subjective
55
that does not exist ?
“ There might be, monk,” the Lord said. “ In this case, monk,
4
the view occurs to someone: This the world this the self; after

1 asati — avijjamane, being inexistent, untrue, MA. ii. 111.

2
MA. ii. Ill, will not be disturbed by fear and craving.
3 Externally, in the loss of requisites, MA. ii. 111.
4
Valuables, vehicles, mounts, gold, MA. ii. 111.
5 MA. ii. Ill, it is taken by rajahs or thieves or it is burnt or carried away
by water; cf. M. i. 86.
176 22. A lagaddupam asutta I. 136-137

dying I will become permanent, lasting, eternal, not liable to change,

I will stand fast like unto the eternal/ He hears dhamma as it is
1
being taught by the Tathagata or by a disciple of the Tathagata
for rooting out all resolve for, bias, tendency and addiction to view
and causal relation, for tranquillising all the activities, for casting
away attachment, for the destruction of craving, for dispassion,
all

stopping, nibbana. It occurs to him thus: [137] ‘ I will surely be

annihilated, I will surely be destroyed, I wiU surely not be/ He
grieves, mourns, laments, beats his breast, and falls into disillusion-
ment. Thus, monk, there comes to be anxiety about something
subjective that does not exist.”
“ But, Lord, might there be no anxiety about something subjective
”
that does not exist ?
“ There might be, monk,” the Lord said. “ In this case, monk, the
view does not occur to anyone This the world this the self, after
:
‘

dying I will become permanent, lasting, eternal, not liable to change,

I will stand fast like unto the eternal/ He hears dhamma as it is
being taught by the Tathagata or by a disciple of the Tathagata for
rooting out all resolve for, bias, tendency and addiction to view and
all the activities, for casting away
causal relation, for tranquillising
allattachment, for the destruction of craving, for dispassion, stop-
4
ping, nibbana. But it does not occur to him thus 1 will surely be :

annihilated, I will surely be destroyed, I will surely not be/ So he

does not grieve, mourn, lament, he does not beat his breast, he does
not fall into disillusionment. Thus, monk, does there come to be
no anxiety about something subjective that does not exist.
Monks, could you take hold of some possession, the possession of
which would be permanent, lasting, eternal, not liable to change,
that would stand fast like unto the eternal ? But do you, monks,
see that possession the possession of which would be permanent,
lasting, eternal, not liable to change, that would stand fast like unto
”
the eternal ?
“ No, Lord.”
“ Good, monks. Neither do
I, monks, see that possession the

possession of which permanent, lasting, eternal, not liable to

is

change, that would stand fast like unto the eternal. Could you,
monks, grasp that grasping of the theory of self, so that by grasping
that theory of self there would not arise grief, suffering, anguish,

1
MA. ii. 112 cites S. iii. 55 ff. no c'assam no came siyd, “ had it not been
it were not mine.” Of. Ud . 66.
I. 137-138 The Parable of the Water-snake 177

lamentation, despair ? But do you, monks, see that grasping of the

theory of self, from the grasping of which theory of self there would
”
not arise grief, suffering, anguish, lamentation, despair ?
44
No, Lord/’
“ Good, monks. Neither do I, monks, see that grasping of the
theory of self from the grasping of which there would not arise grief,
suffering, anguish, lamentation, despair.Could you, monks, depend
on that dependence on view, depending on which dependence on
view there would not arise grief, suffering, anguish, lamentation,
despair 1 But do you, monks, see that dependence on view . . .

”
despair ?
44
No, Lord.”
44
Good, monks. Neither do I, monks, see that dependence on
view by depending on which dependence on view [138] there would
not arise grief, suffering, anguish, lamentation, despair. If, monks,
there were Self, could it be said: It belongs to my self ? ,?1 ‘ *

" Yes, Lord.”

44
Or, monks, if there were what belongs to Self, could it be said:
”2
4
It is my self ’
?
44
Yes, Lord.”
“ But if Self, monks, and what belongs to Self, although actually

existing, are incomprehensible, 3 is not the view and the causal

relation that: This the world this the self, after dying I will become
*

permanent, lasting, eternal, not liable to change, I will stand fast

like unto the eternal
44
5
—
is not this, monks, absolute complete folly ?
”
”

Lord, how could it not be. absolute complete folly ?

4
What do you think about this, monks: 4 Is material shape
”
permanent or impermanent ? 5
44 *

Impermanent, Lord.”
44 ”
But is what is impermanent painful or pleasant ?
44
Painful, Lord.”
44
But is it fitting to regard that which is impermanent, painful,
”
liable to change, as
4
This is mine, this am I, this is my self ’
?

1
Cf. S. iii. 127; also S. in. 67; Vin. L 13.
2
MA. ii. 113, “ If there is an I, there is a mine; if there is a mine, there is

an So (the two) would become joined.”

I.
3 Sn.
anupalahbhamdTte either: not to be known,
,
or, not-existing. Cf.
858 in him there exists (or is to be found) neither
: attain nor nirattam.
4 As at Vin. i. 14. Cf. S. iv. 34, iii. 66, 82-3; also M . iii. 282.
5
MA. ii, 113, “ not (now), therefore it is
inasmuch as having been, it is

impermanent, and for these four reasons: because of uprising and decaying,
temporariness, and being the opposite of permanence.”
178 22. AlagcuMdpamasutta I. 138-139

“ No, Lord/’ 1
“ What do you think about this, monks: Is feeling . . .
perception
. . . are the habitual tendencies permanent or impermanent ?

What do you think about this, monks : Is consciousness permanent

”
or impermanent ?
“ Impermanent, Lord.”
“ Is that which is impermanent painful or pleasant ”
?

“Painful, Lord.”
u impermanent, painful,
But Is it fitting to regard that which is
”
liable to change as, *
This is mine, this am I, this is my self ’
?

“ No, Lord.”
“ Wherefore, monks, whatever is material shape, past, future,
present, subjective or objective, [ 139]
gross or subtle, mean or
excellent, whether it is far or near all material shape should be seen —
thus by perfect intuitive wisdom as it really is This is not mine, this :

am I not, this is not my self. Whatever is feeling whatever is . . .

perception whatever are the habitual tendencies

. . . whatever . . .

is consciousness, past, future, present, subjective or objective, gross

or subtle, mean or excellent, whether it is far or near — all conscious-
ness should be seen thus by perfect intuitive wisdom as it really is

This is not mine, this am

not myself. I not, this is
Monks, the instructed disciple of the pure ones, seeing thus, dis-
regards material shape, disregards feeling, disregards perception,
disregards the habitual tendencies, disregards consciousness ;
disre-
garding, he is dispassionate ; through dispassion he is freed ;
in free-
dom the knowledge comes to be that he is freed, 2 and he compre-
hends: Destroyed is birth, brought to a close is the Brahma-faring,
done is what was to be done, there is no more of being such or such.
Monks, such a monk3 is said to have lifted the barrier, 4 and he is
said to have filled the moat, and he is said to have pulled up the
pillar, and he is said to have withdrawn the bolts, and he is said to

be a pure one, the flag laid low, the burden 5 dropped, without fetters.
And how, monks, has a monk lifted the barrier ? In this connec-
tion, monks, ignorance is got rid of by the monk, cut down to the
roots, made like a palm-tree stump, made so that it can come to no

1
ii. MA
113, “ Not-self for four reasons: because it is empty, has no
owner, has no master, and because it is the opposite of Self.”
2
MA. ii. 115, “ Here dispassion is the Way he is freed by the dis- . .

passionate Way.”
8 4
This passage also at A. iii. 84. Dhp. 398.
6 25 on the burden and
See S. iii. its bearer.
 I. 139-140 The Parable of the Water-snake 179

future existence, not liable to rise again. In this way, monks, a

monk comes to be one who has lifted the barrier.
And how, monks, does a monk come to be one who has filled
the moat In this connection, monks, again-becoming, faring
?

on in births come to be got rid of by a monk, cut down to the roots,

made like a palm-tree stump, made so that they can come to no
future existence, not liable to rise again. In this way, monks,
a monk comes to be one who has filled the moat.
And how, monks,
does a monk come to be one who has pulled up
the pillar In this connection, monks, craving comes to be got
?

rid of by a monk made so that it can come to no future existence,

. . .

not liable to rise again. In this way, monks, is a monk one who
has pulled up the pillar.
And how, monks, does a monk come to be one who has with-
drawn the bolts ? In this connection, monks, the five fetters bind-
ing to the lower (shore) come to be got rid of by a monk . . . made so
that they can come to no future existence, not liable to rise again.
In this way, monks, does a monk come to be one who has withdrawn
the bolts.
And how, monks,
does a monk come to be a pure one, the flag
laid low, the burden dropped, without fetters ? In this connection,
monks, the conceit I am comes to be got rid of by the monk, cut
* ’

down to the roots, made like a palm-tree stump, made so that it can
come to no future existence, [140] not liable to rise again. In this
way, monks, a monk comes to be a pure one, the flag laid low, the
burden dropped, without fetters.
Monks, when a monk’s mind is freed thus, the devas those —
with Inda, 1 those with Brahma, 1 those with Pajapati, 1 do not succeed
in their search if they think: This is the. discriminative conscious-
‘

ness attached 2 to a Tathagata.’ 3 What is the reason for this ? I,

monks, say here and now that a Tathagata is untraceable. 4

1 Mentioned in different context at D. i. 244. Sa-Indadeve sa-Brahmake

at D. ii. 261; sa-Inda-deva sa-Pajapatika, at D. ii. 274. Inda at D. iii. 204,
Sn. 310, 316, 679. Brahma vd Indo vd pi Sujumpati at Sn. 1024.
2
nissata , supporting, attached to, dependent on.
3 MA. 117 says here “tathagata means both a being, satta, and the
ii.

highest person, one who has destroyed the cankers.” It then seems to take
this back, saying there is nothing called a being in the highest meaning,
and the Lord does not speak of tathagata , satta, puggala For the Tathagata
isuntraceable. Cf. UdA. 340, which explains tathagata by atta. Cf. S. i. 123,
where Mara cannot find Godhika’s discriminative consciousness, vihhdna.
4 Dhp
ananuvejja . Cf. . 179; Miln. 73.
180 22. Alagadd4pamasutla I. 140

Although I, monks, am one who speaks thus, who points out thus,
there are some recluses and brahmans who misrepresent me untruly,
4
vainly, falsely, not in accordance with fact, saying: The recluse
3
Gotama is a nihilist, 1 he lays down the cutting off, the destruction,
the disappearance 2 of the existent entity. But as this, monks, is

just what I am not, as this is just what I do not say, therefore these
worthy recluses and brahmans misrepresent me untruly, vainly,
and not in accordance with fact when they say The recluse
falsely, :
‘

Gotama is he lays down the cutting off, the destruction,

a nihilist,

the disappearance of the existent entity.’ Formerly I, monks, as

well as now, lay down simply anguish and the stopping of anguish.
5
If, in regard to this, monks, others revile, 4 abuse, annoy the Tatha-

gata, there is in the Tathagata no resentment, no distress, no dis-

satisfaction of mind 6 concerning them.
If, monks, others revere, esteem, respect and
in regard to this, 7
honour the Tathagata, there is in the Tathagata no joy, no gladness,
no elation of mind 8 concerning them. If, in regard to this, monks,
others revere, esteem, respect and honour the Tathagata, it occurs to
4
the Tathagata, monks, concerning them: This that was formerly
thoroughly known, 9 such kind of duties are to be done by me to it.’ 10
Wherefore, monks, even if others should revile, abuse, annoy you,
there should be in you no resentment, distress, dissatisfaction of mind
concerning them. And wherefore, monks, even if others should
revere, esteem, respect, honour you, there should not be in you joy,
gladness, elation of mind concerning them. And wherefore, monks,
even if others should revere, esteem, respect, honour you, it should
4
occur to you: This that was formerly thoroughly known, such kind
of duties are to be done by us to it.’

1
venayika , a leader away, aveFter, diverter. MA. ii. 117 says he removes,
he causes destruction.
2
vibhava, or extirpation, annihilation.
3
As early as the First Utterance, called the Rolling of the Dhamma-
wheel.
4
MA. ii. 118, with the ten ways of reviling or cursing. These are given
at Jd. i. 191, DhA i. 212, SnA. 342. See B.D ii. 171, n 3 and p. 173 for the
.

ten kinds of omasavada, insulting speech.

5
MA ii. 118 reads rosenti vihesanti, annoy, vex.
.
8
As at D. i. *3; A i. 79.
7 8
J.e. the teaching on anguish. As at D. i. 3.
9
MA. ii. 118 refers this to the five khandhas; see Vin.
i. 13 /., etc.
10 tatiha me evarupd hard MA.
118 says tattha’me ti tasmim
kariyanti. ii.

khandhapancake ime. But “’me” must be wrong, for just below when the
monks are being told how to eompdrt themselves, we get tattha no evarupd.
 I* 340-141 The Parable of the Water-snake 181

Wherefore, monks, what

is not yours, put Putting it it away. 1
away be for a long time for your welfare and happiness. And
will
what, monks, is not yours ? Material shape, monks, is not yours
put it away, putting it away will be for a long time for your welfare
and happiness. Feeling, monks, is not yours; [141] put it away,
putting it away will be for a long time for -your welfare and hap-
piness. Perception, monks,
is not yours; put it away, putting it

away be for a long time for your welfare and happiness. The
will
habitual tendencies, monks, are not yours; put them away, putting
them away will be for a long time for your welfare and happiness.
Consciousness is not yours ; put it away, putting it away will be for
a long time for your welfare and happiness. What do you think
about this, 2 monks ? If a person were to gather or bum or do as he
pleases with the grass, twigs, branches and foliage in this Jeta Grove,
would it occur to you: The person is gathering us he is burning us, ,

he is doing as he pleases with us ? ”

“ No, Lord. What is the reason for this ? It is that this, Lord, is
not our self nor what belongs to self.”
“so, monks, what is not yours, put it away; putting it away
Even
willbe for a long time for your welfare and happiness. And what,
monks, is not yours ? Material shape, monks, is not yours; put it
away, putting it away will be for a long time for your welfare
and happiness. Feeling . . . Perception. . . . The habitual tendencies.
. , . not yours; put it away, putting it away
Consciousness, monks, is

will be for a long time for your welfare and happiness.

Thus, monks, is dhamma well taught by me, made manifest,
opened up, made known, stripped of its swathings. Because
dhamma has been well taught by me thus, made manifest, opened up,
made known, stripped of its swathings, those monks who are
perfected ones, the cankers destroyed, who have lived the life,
done what was to be done, laid down the burden, attained their
own goal, the fetter of becoming utterly destroyed, and who are
—
freed by perfect profound knowledge the track of these cannot be
discerned.
Thus, monks, isdhamma well taught by me stripped of its . . .

swathings. Because dhamma has been well taught by me thus . . .

stripped of its swathings, those monks in whom the five fetters

binding the lower (shore) are got rid of — all these 3 are of spontaneous

iii. 34 reads seyyatha pL

1 2
This passage also at 8. iii, 33 /.
8 andgamino non-retumers, should, I think, be inserted after sabbe
,
te.
 182 22. AlagaM4j)amasiUta I. 141-142

uprising, they are attainers of utter nibbana there, not liable to

return from that world. 1

Thus, monks, is dhamma well taught by me stripped of . . . its

swathings. Because dhamma has been well taught by me thus . . .

stripped of its swathings, those monks in whom the three fetters are
got rid of, in whom attachment, aversion and confusion are reduced,
all come back to this world
these are once-returners who, having
once, willmake an end of anguish.
Thus, monks, is dhamma well taught by me stripped of its . . .

swathings. Because dhamma has been well taught by me thus . . .

stripped of its swathings, those monks in whom the three fetters are
got rid of, all these are stream-attainers [ 142] who, not liable to the
Downfall, are assured, bound for awakening.
Thus, monks, is dhamma well taught by me . stripped of its . .

swathings. Because dhamma has been well taught by me thus . . .

stripped of its swathings, all those monks who are striving for dham-
ma ,
striving for faith 2 are bound for awakening.
Thus, monks, is dhamma by me, made manifest,
well taught
opened up, made known, stripped of its swathings. Because
dhamma has been well taught by me thus, made manifest, opened up,
made known, stripped of its swathings, all those who have enough
faith in me, enough affection, are bound for heaven.” 3
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Discourse on the Parable of the Water-snake:

The Second

1 See above, p. 43.

2 Defined at Pug. 15; quoted at MA. ii. 120. Of. M. i. 226.
“ 4
8
Not literally, but as though,’ viya , in heaven. Some say assured.’ ” ‘

MA. ii. 120 adds that the Poranakatheras call such a monk a lesser stream-
attainer, culasotdpanno. “ Monk,” however, is not mentioned in this clause
of the text.
 2
4
23. DISCOURSE ON THE ANTHILL
(Vammlkasutta)

Thus have At one time the Lord was staying near SavatthI
I heard :

in the Jeta Grove in Anathapindika’s monastery. Now at that

time the venerable Kassapa the Boy 1 was staying in the Blind
Men’s Grove. Then, when the night was far spent a certain devaz
with a glorious skin having illuminated the whole of the Blind
,

Men’s Grove, approached the venerable Kassapa the Boy; and having
approached stood at one side. While standing at one side this deva
“
Monk, monk 6
6
spoke thus to the venerable Kassapa the Boy: ,

this ant-hill smokes by night, blazes up by day. A brahman speaks

thus: ‘Bringing a tool, clever one, dig it up.’ The clever one,
digging when he had brought a tool saw a bolt and said ‘A bolt, :

revered one.’ The brahman spoke thus: Take out the bolt, dig on, ‘

clever one, bringing a tool.’The clever one, digging on when he had

brought a saw a frog 6 and said: A frog, revered one.’ The
tool, ,
‘

brahman spoke thus Take out the frog, dig on, clever one, bringing
:
‘

a tool.’ The clever one, digging on when he had brought a tool, saw
a forked path, and said: A forked path, revered one.’ The brah-
*

man spoke thus Take out the forked path, dig on, clever one,
:
‘

bringing a tool.’ The clever one, digging on when he had brought

1 This is Kumarakassapa, so even when he was grown up, MA. ii.

called
120. He Grove fulfilling the course for learners,
lived in the Blind Men’s
MA ii. 124.
. He took this sutta as the subject of his meditations and so
developed insight and won arahantship, MA. ii. 134. He was therefore not
an arahant at the time when it was delivered.
2
This is the meaning attributed to abhikkantdya by MA. ii. 124 the
”
—
meaning of “ waning ” as against its other meaning of “ lovely,” “ beautiful
and “ wonderful ” (in the sense of assenting).
3
MA. ii. 124: “ devata is the common (general or joint) appellation of
devds and daughters of devas. Here it means a deva” Cf. SA. ii. 14, which
says here it means a devaputta.
4 ahhikkantavarma. MA. ii. 125 says abhikkanta is here in its sense of
“ beautiful,” abhirupa and among seven meanings attributed to varrna,
;

the first, that of “ skin,” chavi, is meant.

6The deva and Kassapa had been two of five friends in the time of the
Buddha Kassapa. Therefore the deva did not greet him, MA. ii. 12C.
6
nddhumdyika = vnanduka, MA. ii. 128.

183
 184 23. Vammikasutta L 142-143

a saw a strainer, 1 and said: ‘A strainer, revered one.’ The

tool,
4
brahman spoke thus [ 143] Take out the strainer, dig on, clever one,
:

bringing a tool/ The clever one, digging on when he had brought

a tool, saw a tortoise, and said: ‘A tortoise, revered one.’ The
4
brahman spoke thus: Take out the tortoise, dig on, clever one,
bringing a tool/ The clever one, digging on when he had brought a
tool, saw a slaughter-house, 2 and said A slaughter-house, revered
:
4

4
one/ The brahman spoke thus: Take out the slaughter-house,
The clever one, digging on wLen
dig on, clever one, bringing a tool/
he had brought a tool, saw a piece of flesh, and said A piece of :
4

flesh, revered one/ The brahman spoke thus: Take out the
piece of flesh, dig on, clever one, bringing a tool/ The clever one,
digging on when he had brought a tool, saw a cobra, 3 and said:
4
A cobra, revered one/ The brahman spoke thus: Let the cobra
4

be, do not touch the cobra, do reverence to the cobra/ If you, monk,
having approached the Lord, were to ask him about these questions,
then you could remember as the Lord explains to you. I, monk, do
not see anyone in the world with its devas with its Maras, with its
,

Brahmas, in creation, with its recluses and brahmans, its devas and
men, who could turn his mind to expounding these questions except
a Tathagata or a Tathagata's disciple or one who has heard (the
teaching) from them/’
Thus spoke that deva and vanished then and
;
there, having said
this.
Then the venerable Kassapa the Boy approached the Lord to-
wards the end of that night; having approached, having greeted the
Lord, he sat down at a respectful distance. As he was sitting down
at a respectful distance, the venerable Kassapa the Boy spoke thus
44
to the Lord During this night, Lord, when the night was far spent,
a certain deva with a glorious skin, having illumined the whole of the
Blind Men's Grove, approached me; and having approached, stood
at one side. While standing to one side, Lord, that deva spoke thus
4
to me :Monk, monk, this ant-hill smokes by night, it blazes up by
day, A brahman speaks thus:
44
Bringing a tool, clever one, dig it

1
cangavara, explained at MA. ii. 128 as kharaparissavana, a strainer for
potash? Gf cangavaraka at Miln. 365, translated as “ dyers’ straining
.

cloth and Ja. v. 186, translated as “ sieve.” Ja. Corny says “ as water.

placed in a dyers’ khdracangavdra quickly runs out.” Neumann’s translation,

Majjh. I 239, gives Geflecht , basket-work. Chalmers has “ strainer.”
f

a
MA. ii. 128 says a large knif» for cutting up meat as well as a block.
8
naga.
 I. 143-144 The Anthill 185

up ... ” or one who has heard (the teaching) from them.’ This is

what the deva said, Lord, and vanished then and there, having said
this.
Now what,Lord is the anthill, what is smoking by night, what is
blazing up by day, who is the brahman, who the clever one, what is
the tool, what the digging up, what the bolt, what the frog, what the
forked path, what the strainer, what the tortoise, what the slaughter-
house, what the piece of flesh, what the cobra ? ”
“ The anthill, monk, this is a synonym for the body made
[ 144]

of the four great elements, originated from mother and father,

nourished on gruel and sour milk, of a nature to be constantly
rubbed away, pounded away, broken up and scattered 1 .

Whatever, monk, one thinks upon and ponders upon during the
night concerning the day’s affairs, this is smoking by night.
Whatever affairs, monk, one sets going by day, whether by body,
speech or thought, having pondered and reflected upon them during
the night, this is blazing up by day.
Brahman 2 monk, this is a synonym for the Tathagata, perfected
,

one, fully self-awakened one.

Clever one, monk, this is a synonym for a monk who is a learner 3 .

The tool, monk, this is a synonym for the ariyan intuitive wisdom.
Digging, monk, this is a synonym for the output of energy 4 .

The bolt, monk, this is a synonym for ignorance. Take out the
bolt, get rid of ignorance, dig, clever one, bringing a tool. This is

the meaning of that.

The frog, monk, this is a synonym for the turbulence of wrath.
Take out the frog, get rid of the turbulence of wrath, dig, clever one,
bringing a tool. This is the meaning of that.
The forked path, monk, this is a synonym for perplexity. Take
out the forked path, get rid of perplexity, dig, clever one, bringing a
tool. This is the meaning of that.
The monk, this is a synonym for the five hindrances for
strainer, :

the hindrance of desire for sense-pleasures, for the hindrance of

malevolence . . . sloth and* torpor* . . restlessness and worrj ;
for

the hindrance of perplexity. Take out the strainer, get rid of the
five hindrances, dig, clever one, bringing a tool. This is the meaning
of that.

1
This description of the body occurs also at M
i. 500, ii. 17 ; S. iv. 83 ; D. i. 76.
.

Cf. definition of brahman at A. iv. 144, quoted at MA. ii. 130.

2

3
Cf. definition of sikkhati sekho at A. i. 231, quoted at MA. ii. 131.
. . .

4 MA. ii. 131, of bodily and mental energy.

 186 23. Vammxhzsutta I. 144-145

The tortoise, monk, this is a synonym for the five grasping

groups, 1 that is to say, for the group of grasping after material shape,
for the group of grasping after feeling, for the group of grasping after
perception, for the group of grasping after the habitual tendencies,
for the group of grasping after consciousness. Take out the tortoise,
get rid of the five grasping groups, dig, clever one, bringing a tool.
This is the meaning of that.

The slaughter-house, monk, this is a synonym for the five strands

of sense-pleasures: for material shapes cognisable by the eye,

agreeable, pleasant, liked, enticing, connected with sensual pleasures,
alluring; for sounds cognisable by the ear ... for smells cognisable
by the nose for savours cognisable by the tongue ... for touches
. . .

cognisable by the body, agreeable, pleasant, liked, enticing, connected

with sensual pleasures, [ 145] alluring. Take out the slaughter-house,
get rid of the five strands of sense-pleasures, dig, clever one, bringing
a tool. This is the meaning of that.
The piece of flesh, monk, this is a synonym for the passion of
delight. Take out the piece of flesh, get rid of the passion of delight,
dig, clever one, bringing a tool. This is the meaning of that.
The cobra, monk, this is a synonym for a monk whose cankers
are destroyed. 2 Let the cobra be, do not touch the cobra, do rever-
*
ence to the cobra. This is the meaning of that.”
Thus spoke the Lord. Delighted the venerable Kassapa the Boy
rejoiced in what the Lord had said.

The Discourse on the Ant-hill:

the Third

1 MA. ii. 133 says that these are comparable to the four legs and the
head of a tortoise.
2
See end of Sta. 5, where the two chief disciples are referred to as mahanaga .
 24. DISCOURSE ON THE RELAYS OF CHARIOTS
(Rathavinitasutta ) 1

Thus have I heard At one time the Lord was staying near Rajagaha
:

Bamboo Grove at the squirrels’ feeding place. Then a number

in the
of monks, living in their native district 2 having kept the rains
,

2
locally approached the Lord; having approached, having greeted
,

the Lord, they sat down at a respectful distance. The Lord spoke
thus to these monks as they were sitting down at a respectful dis-
tance :

“ Who, monks, among the monks living in their native district,

is esteemed by his local fellow Brahma-farers in this way: both as
one desiring little for himself and as being one who talks to the
monks on desiring little; both as one who is content for himself
and as one who talks to the monks on contentment; both as one
who is aloof himself and as one who talks to the monks on aloofness
both as one who is not sociable 8 himself and as one who talks to
the monks about not being sociable; both as one of stirred up
energy himself and as one who talks to the monks on stirring up
energy; both as one who is himself endowed with moral habit and
as one who talks to the monks on the attainment of moral habit;
both as one who is himself endowed with concentration and as one
who talks to monks on the attainment of concentration; both as
one who is himself endowed with intuitive wisdom4 and as one who
talks to monks on the attainment of intuitive wisdom; both as one
who is himself endowed with freedom and as one who talks to monks

on the attainment of freedom both as one who is himself endowed

;

with the knowledge and vision of freedom and as one who talks to

1 Referred to at MA
i. 92, ii. 246, iii. 6; Vism. 93, 671; SnA . 446;
. . 553. MT
* jdtibhumaka and jdtibhumiyam. Both words occur at A. iii. 366. MA.
ii. 136 says jataUhdna , and instances Kapilavatthu as the jatatthana of the

Buddha, and hence his jdtibhumi .

3
cLsamsaUha. See on samsaftha viharati B.D. iii. 207, n. 1. MA. ii. 143
gives five kinds of aamsagga : association through hearing, seeing, conversa-
tion, eating with, body.
4 pannd; MA. ii,147 says this is worldly and other-worldly knowledge,
nana .

187
 188 24. Rathavimtasutta I. 145-146

the monks on the attainment of the knowledge and vision of free-

dom x an exhorter, 2 instructor, one who can gladden, arouse,
; [ 146]
”
incite, delight his fellow Brahma-farers ?

“ Lord, the venerable Punna, Mantanfs son 3 is among the monks

,

living in his native district and who is esteemed by his fellow Brahma-
farers in this way: both as one desiring little for himself . . . delight
his fellow Brahma-farers/’
Now at that time the venerable Sariputta was sitting close to the
u
Lord. Then it occurred to the venerable Sariputta It is profitable :

for the venerable Punna, Mantanfs son, it is well gotten for the
venerable Pu$n.a, Mantanl’s son, that his well informed fellow
Brahma-farers praise him point by point when they are face to
face with the Teacher, and that the Teacher approves of him.
Perhaps I might meet the venerable Pun^a, Mantanfs son, some-
where sometime. Perhaps there might be some conversation
(with him).”
Then the Lord, having stayed near Rajagaha for as long as he
found suitable, set out on tour for Savatthi; in due course, walking
on tour, he arrived at Savatthi. The Lord stayed there near
Savatthi in the Jeta Grove in Anathapindika’s monastery. Then
the venerable Punna, Mantanfs son, heard: “ They say the Lord
has reached Savatthi and is staying near Savatthi in the Jeta Grove
in Anathapindika’s monastery.” Then the venerable Punna,
Mantanfs son, having packed away his bedding, 4 taking his bowl
and robe, set out on tour for Savatthi; in due course, walking on tour,
he approached Savatthi, the Jeta Grove, Anathapindika’s monastery,
and the Lord; having approached, having greeted the Lord, he sat
down at a respectful distance. The Lord gladdened, roused, in-
cited, delighted the venerable Pu$ria, Mantanl’s son, with talk on
dhamma as he was sitting down at a respectful distance. Then
the venerable Punna, Mantanl’s son, gladdened, roused, incited,
delighted by the Lord’s talk on dhamma having rejoiced and being
,

satisfied, rising from his seat, having greeted the Lord, and keeping

1
These five “ attainments,” sampada, also at Pug. 54; 8. i. 139, A. in.
cf.

I2ff; and as khandha at 8. v. 162.

2
This and the following epithets are at 8. v. 162 applied to Sariputta
(who had just died) see also Miln. 373.
;

3 At
A. i. 23, 8. ii. 156 called chief of speakers on dhamma Mentioned at .

8. iii. 105. His verse is at Thag 4. .

4
See B.D. i. 153, n 4; and cf. Pac. 14, 15 ( Vin iv. 39 ). Also Vin ii.
.
ff . .

211, quoted MA. ii. 152.

I. 146-147 The Relays of Chariots 189

his right side towards him, set out for the day-sojourn in the Blind
Men’s Grove. 1
Then a certain monk approached the venerable Sariputta; having
approached, he spoke thus to the venerable Sariputta: “ Inasmuch
as you, reverend Sariputta, are continually extolling the monk
called Punna, Mantanu’s son, he, [147] gladdened, roused, incited,
delighted by the Lord’s talk on dhamma having rejoiced in what ,

the Lord had said, and being satisfied, rising from his seat, having
greeted the Lord and keeping his right side towards him, is setting
out for the Blind Men’s Grove for the day-sojourn.”
Then the venerable Sariputta, hurriedly taking his piece of cloth
to sit upon, 2 followed close after the venerable Pujina, Mantel’s son,
keeping him in sight. Then the venerable Punna, MantanI’s son,
having plunged into the Blind Men’s Grove, sat down at the root of
a tree for the day-sojourn. Then the venerable
Sariputta, having
also plunged into the Blind Men’s Grove, sat down at the root of
a tree for the day-sojourn. Then the venerable Sariputta, having
emerged from solitary meditation towards evening, approached the
venerable Punna, MantanI’s son; having approached, he exchanged
greetings with the venerable Punna, MantanI’s son; having ex-
changed greetings of friendliness and courtesy, he sat down at one
side. As he was sitting down at one side, the venerable Sariputta
spoke thus to the venerable Pupa, Mantam’s son :

“ Your reverence, is the Brahma-faring lived under our Lord ? ”

“ Yes, your reverence.”
“ Your reverence, is the Brahma-faring lived under the Lord for
”
purity of moral habit ? 3
“ Not for this, your reverence.”
“ Then, your reverence, is not the Brahma-faring lived under the
”
Lord for purity of mind ?

“ Not for this, your reverence.”

“ Then, your reverence, is the Brahma-faring lived under the Lord
”
for purity of view ? 4
“ Not for this, your reverence/'

1 MA. ii. 154, “ the Jeta grove was crowded after the meal with nobles,
brahmans and so on, and it was impossible to find solitude. But the Blind
Men’s grove was secluded, like a place for striving.”
2 and B.D.
nisidana, see Vin. iii. 207, 232, ii. p. 34, n. 1 ;
p. 87, n. 2.
3
MA. 156 refers to the fourfold purity in moral habit spoken of at
ii.

length at Vism. (p. 15 /.).

4
si la- and dipthi-visuddhi at D . iii. 214; A . i. 95.
 190 24. RathavimtasiiUa I. 147-148

“ Then, your reverence, is not the Brahma-faring lived under the

”
Lord for purity through crossing over doubt ? x
44
Not for this, your reverence.”
44
Then, your reverence, is the Brahma-faring lived under the
Lord for purity of knowledge and insight into the Way and what
”
is not the Way ?
44
Not your reverence.”
for this, 4

“ Then, your reverence, is not the Brahma-faring lived under the

Lord for purity of knowledge and insight into the course ?

“ Not for this, your reverence.”
44
Then, your reverence, is the Brahma-faring lived under the Lord
”
for purity arising from knowledge and insight ? 3
44
Not for this, your reverence.”
44 4
But when you, your reverence, are being asked Your reverence,
is the Brahma-faring lived under the Lord for purity of moral habit V

you say: Not for this, your reverence.’ And when you, your
4

reverence, are being asked :Your reverence, is the Brahma-faring

lived under the Lord for purity of mind. ... of view through
. . .

crossing over doubt ... of knowledge and insight into the Way and
what is not the Way ... for purity of knowledge and insight into
9
the course ... for purity arising from knowledge and insight ?
you say: Not for this, your reverence.’ What is the reason, then,
4

your reverence, [148] that the Brahma-faring is lived under the

Lord ? ”
44
The Brahma-faring under the Lord, your reverence, is lived for
utter nibbana without attachment.” 4
44
Your reverence, is purity of moral habit utter nibbana without
”
attachment ?
44
It is not this, your reverence.”
44
Then, your reverence, is not purity of mind utter nibbana with-
”
out attachment ?
44
It is not this, your reverence.”

1
Cf. Ud. 60.
2 patipadd . Quoted MA. ii. 115.
8
AIL these seven acts of purity are found also at D. iii. 288 with two added
purification through wisdom and through freedom. See Dial. iii. 262, n. 3.
4
Cf. S. iv. 48, v. 29; A, i. 44, iv. 74, v. 65. MA. ii. 156 says that in the
view of those who assert that attachment is due to a condition, utter nibbana
with no attachment means utter nibbana due to no condition; if the incom-
posite realm of deathlessness has not arisen on account of a condition, they
speak of it as utter nibbana without attachment. This is the end, the peak,
the goal (nipfhd).
I. 148 The Relays of Chariots 191
“ Then, your reverence, is purity of view utter nibbana without
”
attachment ?
“ It is not this, your reverence/’
“ Then, your reverence, is not purity through crossing over
doubt utter nibbana without attachment ? ”
“ It is not this, your reverence.”
“ Then, your reverence, is purity of knowledge and insight into
the Way and what is not the Way utter nibbana without attach-
”
ment ?

“ It is not this, your reverence.”

“ Then, your reverence, is not purity of knowledge and insight
”
into the course utter nibbana without attachment ?
“ It is not this, your reverence.”
“ Then, your reverence, is purity arising from knowledge and
”
insight utter nibbana without attachment ?

“ It
is not this, your reverence.”
“ But, your reverence, what is utter nibbana without attachment
”
except these states ?
“ It
is not this, your reverence.”
“ But when you, your reverence, are being asked: Is purity of ‘

9
moral habit utter nibbana without attachment ? you say: It is ‘

not this, your reverence/ And when you, your reverence, are
being asked ‘ Then, your reverence, is not purity of mind utter
:

nibbana without attachment ... of view through crossing over . . .

doubt ... of knowledge and insight into the Way and what is not
the Way ... of knowledge and insight into the course . . arising from
.

knowledge and insight ? you say: ’ ‘

It is not this, your reverence/
And when you, your reverence, are being asked What is utter
4
:

5
nibbana without attachment except these states ? you say: It
‘

is not this, your reverence/ But, your reverence, the meaning

of what has been said should have been shown as it was
spoken.”
“ If, your reverence, the Lord had laid down that purity of moral
habit was utter nibbana without attachment, he would have laid
down that utter nibbana without attachment is the same as that with
attachment. your reverence, the Lord had laid down that purity
If,

of mind ... of view through crossing over doubt ... of knowledge

. . .

and insight into the Way and what is not the Way ... of knowledge
and insight into the course that purity arising from knowledge
. . .

and insight was utter nibbana without attachment, he would have

laid down that utter nibbana without attachment is the same as
 192 24. Ra^havimtasiUta I. 148-149

that with attachment. And, your reverence, if there were utter

nibbana without attachment apart from these states, the average
person would be (attained to) utter nibbana, for the average person,
your reverence, is apart from these states. Well then, your reverence,
I will make you a parable, for by a parable well-informed men here
understand the meaning of what is said. Your reverence, it is as
though while King Pasenadi of Kosala was staying in Savatthi,
[ 149] something to be done urgently should arise in Saketa, and seven
relays of chariots would be arranged for him between Savatthi and
Saketa. Then, your reverence, King Pasenadi of Kosala, having
left Savatthi by the palace-gate, might mount the first chariot in
the relay, and by means of the first chariot in the relay he would
reach the second chariot in the relay. He would dismiss the first
chariot in the relay and would mount the second chariot in the
relay, and by means of the second chariot in the relay he would
reach the third chariot in the relay . . . the fourth . . . the fifth . . .

the sixth .and would mount the seventh chariot in the relay, and
. .

by means of the seventh chariot in the relay he would reach the

palace-gate in Saketa. While he was at the palace-gate, the chief
ministers and his kith and kin would question him thus
Have you, sire, reached the palace-gate at Saketa by means of
‘

5
this relay of chariots from Savatthi ? Answering in what way,
your reverence, would King Pasenadi of Kosala when answering
”
answer rightly ?
“ Answering thus, your reverence, would King Pasenadi of Kosala
€
when answering answer rightly: Now, as I was staying in Savatthi
something to be done urgently arose in Saketa. For this they had
seven relays of chariots arranged for me between Savatthi and
Saketa. Then I, having left Savatthi by the palace-gate, mounted
the first chariot in the relay, and by means of the first chariot in the
relay reached the second chariot in the relay. I dismissed the first
chariot in the relay and mounted the second chariot
in the relay.
By means of the second chariot in the relay I reached the third
chariot in the relay . the fourth
. . the fifth the sixth.
. . . . . . . . .

By means of the sixth chariot in the relay I reached the seventh

chariot in the relay. I dismissed the sixth chariot in the relay
and mounted the seventh chariot in the relay. By means of the
seventh chariot in the relay I reached the palace-gate at Saketa.’
Answering, thus, your reverence, King Pasenadi of Kosala when
answering would answer rightly.”
“
Even so, your reverence, purity of moral habit is of purpose as
 I. 149-160 The Relays of Chariots 193

far as purity of mind; 1 purity of mind is of purpose as far as purity

of view ; purity of view is of purpose as far as purity through crossing
over doubt; purity through crossing over doubt [150] is of purpose
as far as purity of knowledge and insight into the Way and what is
not the Way; purity of knowledge and insight into the Way and
what is not the Way is of purpose as far as purity of knowledge and
insight into the course; purity of knowledge and insight into the
course of purpose as far as purity arising from knowledge and
is

insight; purity arising from knowledge and insight is of purpose as

far as utter nibbana without attachment. Your reverence, the
Brahma-faring under the Lord is lived for the purpose of utter
nibbana without attachment.”
When this had been said, the venerable Sariputta spoke thus to the
venerable Punna, MantanI’s son: “ What is the venerable one’s
name ? And how do the fellow Brahma-farers know the venerable
”
one ?
“ Punna is my name, your reverence, and the fellow Brahma-
farers know me as MantanI’s son.”
“ It is wonderful, your reverence, it is marvellous, your reverence,
that the very deep questions were explained step by step by an
instructed disciple who knows the Teacher’s instruction properly,
namely by the venerable Puiina, MantanI’s son. It is profitable
for the fellow Brahma-farers, it is well gotten for the fellow Brahma-
farers that they have a chance to see, that they have a chance to
visit the venerable Pu^na, Mantanfs son. Also, if the fellow
Brahma-farers, carrying the venerable Punna, MantanI’s son, on a
2 should a chance to see him, should
roll of cloth on their heads, get
get a chance to visit him, this would be profitable for them and this
would be well gotten for them. It is .profitable for us and it is
well gotten for us that we have a chance to see, that we have a chance
to visit the venerable Punna, MantanI’s son.”
When this had been said, the venerable Punna, MantanI’s son,
spoke thus to the venerable Sariputta
“ What is the venerable one’s name ? And how do the fellow-
”
Brahma-farers know the venerable one ?
“ Upatissa is my name, your reverence, and the fellow-Brahma-
farers know me as Sariputta.”

1
Whatever is purity of mind, this is the goal (
attha ), this the peak, this
the culmination of purity of moral habit, MA. ii, 157.
2
MA, ii. 158, so that the crowd should see him and be able to question him
and hear dhamma, instead of running about here and there asking where he was.
194 24. RathaviriUasutta I. 160-151

“ I have been counselling the worthy disciple whom they liken

to the Teacher without knowing that it was the venerable Sariputta.
If I had known that it was the venerable Sariputta, I would not
have spoken at such length. It is wonderful, your reverence, it is
marvellous, your reverence, that the very deep questions were
asked step by step by an instructed disciple who knows the Teacher’s
instruction properly, namely by the venerable Sariputta. It is
profitable for the fellow Brahma-farers, it is well gotten for the
fellow Brahma-farers that they have a chance to see, that they have
a chance to visit the venerable Sariputta. Also if the fellow Brahma-
farers, carrying the venerable Sariputta on a roll of cloth on their
heads, should get a chance to see him, should get a chance to visit
him, [151] this would be profitable for them and this would be well
gotten for them. It is profitable for us and it is well gotten for us
that we have a chance to see, that we have a chance to visit the
venerable Sariputta.”
In this way these two great beings applauded what the other had
so well said. 1

Discourse on Relays of Chariots :

the Fourth

25. DISCOURSE ON CROPS

(Nivapasutta)

Thus have I heard: At one time the Lord was staying near Savatthi
in the Jeta Grove, in Anathapindika’s monastery. There the Lord
addressed the monks, saying: “ Monks.” “Revered one,” these
monks answered the Lord in assent. The Lord spoke thus
4
Monks, a sower does not sow a crop for herds of deer, thinking:
‘
Let the herds of deer, enjoying this crop sown by me, flourish
in good condition for many a long day.’ Monks, the sower
4
sows the crop for herds of deer thinking: The herds of deer will
eat fodder encroaching entranced on this crop sown by me; en-
croaching entranced and eating the fodder, they will get elated;

( T 1
As at Sutta 5.
I. 151-152 Crops 195

being elated they will get careless; being careless they will become
those to be done to as one wills amid
1 this crop/
Then, monks, the first herd of deer ate fodder encroaching
entranced on this crop sown by the sower; encroaching entranced
and eating the fodder these got elated; being elated they got care-
less;being careless they became those to be done to as the sower
willed amid that crop. Thus, monks, this first herd of deer did not
escape from the sower’s mastery.
4
Then, monks, the second herd of deer realised The first herd of :

deer has eaten fodder encroaching entranced on that crop sown by

the sower; these, eating fodder encroaching entranced there got
elated; being elated they got careless; being careless [152] they
became those to be done to as the sower willed amid that crop.
Thus this first herd of deer did not escape from the sower’s mastery.
Suppose that we should all refrain from eating the crops; and
refraining from enjoyment where there is fear, having plunged
into a stretch of forest, should stay there V
So all these refrained
from eating the crops; and refraining from enjoyment where there
was fear, having plunged into a stretch of forest, they stayed there.
In the last month of the hot weather the grass and water gave out,
and their bodies became extremely emaciated so that their strength
and energy diminished, and with diminished strength and energy
they came back again to those crops sown by the sower; encroaching
entranced they ate the fodder there; encroaching entranced and
eating the fodder there, they got elated; being elated they got
careless; being careless, they became those to be done to as the
sower willed amid that crop. Thus, monks, neither did the second
herd of deer escape from the sower’s mastery.
Then, monks, the third herd of deer realised The first herd of deer
;
‘

has eaten fodder encroaching entranced. Thus this first herd of

. . .

deer did not escape from the sower’s mastery. Then that second
herd of deer realised thus: “ The first herd of deer has eaten fodder
encroaching entranced. Thus this first herd of deer did not escape
. . .

from the sower's mastery. Suppose that we should all refrain from
eating the crops;and refraining from enjoyment where there is fear,
”
having plunged into a stretcl. of forest, should stay there ?
So all these refrained from eating the crops; and refraining from
enjoyment where there was fear, having plunged into a stretch of

1 iddhanubhava . MA. ii. 160 says here iddhi and anubhava are just
wsibhdm.
196 25. Nivapasutta I. 152-153

forest, In the last month of the hot weather the

they stayed there.
grass and water gave and their bodies became extremely
out,
emaciated so that their strength and energy diminished, and with
diminished strength and energy they came back again to those crops
sown by the sower; encroaching entranced they ate the fodder there
encroaching entranced and eating the fodder there, they got elated
being elated they got careless; being careless, they became those to
be done to as the sower willed amid that crop. Suppose that we
should make a lair 1 near those crops sown hy the sower, [ 153] so
that we can eat fodder not encroaching entranced on those crops
sown by the sower and then, having made the lair and not encroach-
;

ing entranced on the crops sown by the sower, we will not get elated
not being elated we will not get careless; not being careless, we will
not become those to be done to as the sower wills amid that crop.’
These made a lair near that crop sown by the sower having made ;

the lair, they ate fodder not encroaching entranced on the crops
sown by the sower; these, eating fodder not encroaching entranced
there, did not get elated not being elated, they did not get careless
;

not being careless, they did not become those to be done to as the
sower willed amid that crop.
Thereupon, monks, it occurred to the sower and his companions
‘
This third herd of deer must be crafty and wily this third herd ;

of deer must have potency 2 and be demons; 3 they eat this crop that
was sown, but we do not know of their comings or goings. Suppose
that we were to enclose this crop that was sown with large stakes
and snares on all sides ? Then we might see the lair of the third herd
of deer, where they might go to take it. 4
So these enclosed that
crop that was sown with large stakes and snares on all sides. Then,
monks, the sower and his companions saw the lair of the third herd
of deer, where they went to take it. Thus, monks, neither did this
third herd of deer escape from the sower’s mastery.
Thereupon, monks, the fourth herd of deer realised thus: ‘The

1
Or, should lie down in an abode, asayam kappeyyama. MA. ii. 161 says
that the deer think the hunter will not be on the watch the whole time, and
when he is away they can go and eat among the crops.
2
iddhimanta.
3
parajand “ they are yakkhas, not a herd of deer,” MA. ii. 161. Of.
Dlghu parajana yakkha at M. i. 210.
4
=
The sower (or hunter Death) had an idea, according to MA. ii. 161,
that the deer did not go far away but lay down near the crops. In yattka te
gdkam gaccheyyum the gdha probably refers to the place among the stakes
that they go to; they shake it, and the watchers see.
I. 153-154 Crops 197

first herd of deer has eaten fodder encroaching entranced. , . .

Thus this first herd of deer did not escape from the sower’s mastery.
Then that second herd of deer realised thus: “ The first herd of deer
has eaten fodder encroaching entranced. Thus this first herd
. . .

of deer did not escape from the sower’s mastery. Suppose tha**
we should all refrain from eating the crops. Thus this second
. .

herd of deer did not escape from the sower’s mastery. Then that
44
third herd of deer realised thus: That [154] first herd of deer. . .

Thus this first herd of deer did not escape from the sower’s mastery.
Then that second herd of deer realised thus ‘ The first herd of deer
:

has eaten fodder encroaching entranced. . Thus this first herd

. .

of deer has not escaped from the sower’s mastery. Suppose that
we should all refrain from eating the crops. .’ .Thus this second
.

herd of deer did not escape from the sower’s mastery. Suppose that
we should make a lair near those crops sown by the sower, so that we
can eat fodder not encroaching entranced on the crops sown by the
sower; and then, having made the lair and not encroaching entranced
on the crops sown by the sower, we will not get elated; not being
elated, we will not get careless not being careless, we will not become
;

those to be done to as the sower wills amid that crop.” These

made a lair near that crop sown by the sower; having made the

lairthey ate fodder not encroaching entranced on the crop sown

by the sower; these eating fodder not encroaching entranced there,
did not get elated; not being elated, they did not get careless; not
being careless, they did not become those to be done to as the
sower wills amid that crop. Thereupon it occurred to the sower and
his companions: “ This third herd of deer must be crafty and wily;
this third herd of deer must have potency and be demons; they
eat this crop that was sown but we do not know of their comings or
goings. Suppose that we were to enclose this crop that was sown
with large stakes and snares on all sides ? Then we might see the
lair of the third herd of deer, where they might go to take it.” So
these enclosed that crop that was sown with large stakes and snares
on all sides. Then the sower and his companions saw the lair of

the third herd of deer, where they went to take it. Thus neither
did this third herd of deer escape from the sower’s mastery. Sup-
pose that we were to make a lair somewhere where the sower and his
companions do not come ? Having made our lair there, we might
eat fodder not encroaching entranced on that crop sown by the
sower; eating fodder not encroaching entranced, we will not get
elated; not being elated, we will not get careless; not being careless,
198 25. Nivdpasutta I 154-156

we become those to be done to as the sower wills amid

[155] will not
that crop/ lair somewhere where the sower and his
These made a
companions did not come having made a lair there, they ate fodder
;

not encroaching entranced on that crop sown by the sower; these

eating fodder not encroaching entranced there, did not get elated
not being elated, they did not get careless; not being careless, they
did not become those to be done to as the sower willed amid that
crop.
Thereupon, monks, it occurred to the sower and his companions:
‘
This fourth herd of deer must be crafty and wily; this fourth herd
of deer must hare potency and be demons they eat this crop that ;

was sown, but we do not know of their comings or goings. Suppose

that we were to enclose this crop that was sown with large stakes
and snares on all sides ? Then we might see the lair of the fourth
herd of deer, where they might go to take it/ So these enclosed
that crop that was sown with large stakes and snares on all sides.
But, monks, neither the sower nor his companions saw the lair of
this fourth herd of deer, where they might go to take it. Thereupon,
monks, it occurred to the sower and his companions: “ If we beat
up this fourth will beat up others
herd of deer, these, beaten up,
these, beaten up, will beat up
and so all the deer will neglect
others,
this crop that was sown. Suppose that we were not to interfere with
the fourth herd of deer ? ” So, monks, neither the sower nor his
companions interfered with the fourth herd of deer. Thus, monks,
this fourth herd of deer escaped the sower’s mastery.
Monks, this parable was made by me to illustrate the meaning.
And just this is the meaning here
4
The crop,’ monks, this is a synonym for the five strands of sense-
pleasures.
*
The sower,’ monks, this is a name for Mara, the Evil One.
‘
The sower’s companions,’ monks, this is a synonym for Mara’s
companions.
4
The herds of deer,’ monks, this is a synonym for recluses and
brahmans.
Where, monks, the first kind of recluse and brahman ate fodder
encroaching entranced on that crop sown by Mara material things —
—
of the world [156] these, eating the fodder and encroaching en-
tranced there, got elated; being elated, they got careless; being
careless,they became those to be done to by Mara as he willed amid
that crop —
material things of the world. Thus, monks, the first
kind of recluses and brahmans did not escape from Mara’s mastery.
 I. 156-157 Crops 199

I, monks, say that this first kind of recluse and brahman is like that
first herd of deer in the parable.
Then, monks, the second kind of recluse and brahman realised:
4
That first kind of recluses and brahmans ate fodder encroaching
—
entranced on a crop sown by Mara material things of the world;
these, eating the fodder and encroaching entranced there, got
elated being elated, they got careless being careless, they became
; ;

those to be done to by Mara as he willed amid that crop —material

things of the world. Suppose that we should all refrain from
—
eating the crop material things of the world and refraining from ;

enjoyment where there is fear, having plunged into a stretch of forest,

should stay there 1 All these refrained from eating the crop
’

material things of the world; refraining from enjoyment where there

was fear, having plunged into a stretch of forest, they stayed there.
There these became those feeding1 on potsherbs ... on millet . . ,

on wild rice ... on snippets of leather ... on water plants ... on the
red powder of rice-husks ... on the discarded scum of rice on the
boil ... on the flour of oil-seeds ... on grass and they became those
feeding on cow dung, and they subsisted on jungle roots and fruits,
eating the fruits that had fallen. In the last month of the hot
weather, when the grass and water dried up, their bodies became
extremely emaciated ; because their bodies were extremely emaciated
their strength and energy diminished; because their strength and
energy diminished, freedom of mind diminished; because freedom
of mind diminished, they went back again to that very crop sown
by Mara —material things of the world. They ate fodder encroach-
ing entranced there; eating fodder encroaching entranced there,
they got elated; being elated they got careless; being careless, they
became those to be done to by Mara as he willed amid that crop —
those material things of the world. Thus, monks, neither did this
second kind of recluse and brahman escape from Mara’s [ 157]
mastery. I, monks, say that this second kind of recluse and brah-
man is like that second herd of deer in that parable.
Then, monks, the third kind of recluse and brahman realised:
‘
That first kind of recluse and brahman ate fodder encroaching
—
entranced on that crop sown by Mara material things of the world.
Thus kind of recluse and brahman did not escape from
this first
Mara’s mastery. And that second kind of recluse and brahman
realised: " That first kind of recluse and brahman ate fodder en-

1
As at M. i. 78, D. i. 166.
 — ;

200 25. Nivdpasutta I. 157-158

croaching entranced. Thus this first kind of recluse and brahman

. . .

did not escape from Mara's mastery. Suppose that we should all
refrain from eating the crop should stay there ? ” All these
. . .

refrained from eating the crop . . . they stayed there. There these
became eaters of potsherbs. . . eating the fruits that had fallen.
In the last month of the hot weather they went back again to . . .

—
that very crop sown by Mara material things of the world. Thus
this second kind of recluse and brahman did not escape from Mara’s

mastery. Suppose that we should make a lair near that crop

—
sown by Mara material things of the world; having made a lair
there, we will eat fodder not encroaching entranced on that crop
sown by Mara—material things of the world; eating fodder not
encroaching entranced, we will not get elated; not being elated, we
will not get careless; not being careless, we will not become those
to be done to by Mara as he wills amid that crop —material things
of the world.’ These made a lair near that crop sown by Mara
material things of the world; having made a lair there, they ate
fodder not encroaching entranced on that crop sown by Mara
material things of the world these, eating fodder not encroaching
;

entranced there, did not get elated; not being elated, they did not
get careless; not being careless, they did not become those to be
done to by Mara as he willed amid that crop material things of the —
world. Nevertheless they came to be of views like this that the :

world is eternal, also that the world is not eternal; and that the
world is an ending thing, also that the world is not an ending thing
and that the life principle and the body are the same, also that the
life principle and the body are different; and that the Tathagata

becomes after dying, also that the Tathagata does not become after
dying, also that the Tathagata both becomes and does not become
after dying, also that the Tathagata neither becomes nor does not
become after dying. [ 158] Thus, monks, neither did this third
kind of recluse and brahman escape from Mara’s mastery. I,
monks, say that this third kind of recluse and brahman is like that
third herd of deer in the parable.
Then, monks, the fourth kind of recluse and brahman realised
thus That first kind of recluse and brahman ate fodder encroaching
:
‘

entranced on that crop sown by Mara—material things of the world.

. , . Thus this first kind of recluse and brahman did not escape from
Mara’s mastery. And that second kind of recluse and brahman
realised: “ That first kind of recluse and brahman ate fodder. . . .

Thus this first kind of recluse and brahman did not escape from
I. 158-159 Crops 201

Mara’s mastery. Suppose that we should all refrain from eating the
crop . . . should stay there. ...” Thus this second kind of recluse
and brahman did not escape from Mara’s mastery. Then it occurred
to that third kind of recluseand brahman “ That first kind of recluse ;

and brahman did not escape from Mara’s mastery. And that
. . .

second kind of recluse and brahman realised: That first kind of

recluse and brahman did not escape from Mara’s mastery.
. , .

Suppose that we should all refrain from eating the crop. Thus . . .

this second kind of recluse and brahman did not escape from Mara’s
mastery. Suppose that we should make a lair near that crop sown
—
by Mara material things of the world. ...” These made a lair . . .

they did not become those to be done to by Mara as he willed amid

—
that crop material things of the world. Nevertheless, they came
to be of views like this: that the world is eternal . . . also that the
Tathagata neither becomes nor does not become after dying. Thus
this third kind of recluse and brahman did not escape from Mara’s
mastery. Suppose that we should make a lair where Mara and
Mara’s companions do not come; having made that lair, we can eat
fodder not encroaching entranced on that crop sown by Mara
material things of the world eating fodder not encroaching
;

entranced, we will not get elated not being elated we will not get
;

careless, not being careless we will not become those to be done to

by Mara as he wills amid that crop material things of the world.’—
These made a lair where Mara and Mara’s companions did not come
having made a lair there, [159] they ate fodder not encroaching
entranced on that crop sown by Mara material things of the world. —
These, eating fodder not encroaching entranced there, did not get
elated; not being elated, they did not get careless; not being care-
less, they did not become those to be 'done to by Mara as he willed
—
amid that crop material things of the world. Thus, monks, the
fourth kind of recluses and brahmans escaped from Mara’s mastery.
I,monks, say that the fourth kind of recluse and brahman is like
that fourth herd of deer in the parable.
And how, monks, is there non-entry 1 of Mara and Mara’s com-
panions ? Herein, monks, a monk, aloof from the pleasures of the
senses, aloof from unskilled states of mind, enters on and abides in
the first is accompanied by initial thought and
meditation which
discursive thought, is born of aloofness, and is rapturous and joyful.

1
agati, translated above “ (where, yattha) Mara does not come.” It is
non-admission, where he does not come in.
202 25. NivajpasyUa I. 159-160

Monks, this kind of monk is called one 1 who has put a darkness
round Mara, 2 and who, having blotted out Mara’s vision so that it
has no range, goes unseen by the Evil One.
And again, monks, a monk, by allaying initial and discursive
thought, his mind subjectively tranquillised and fixed on one point,
enters on and abides in the second meditation which is devoid of
initial and discursive thought, is born of concentration and is

rapturous and joyful. Monks, this monk is called one who has put
a darkness round Mara, and who, having blotted out Mara’s vision
so that it has no range, goes unseen by the Evil One.
And again, monks, a monk, by the fading out of rapture, dwells
with equanimity, attentive and clearly conscious, and experiences
in his person that joy of which the ariyans say: Joyful lives he who ‘

has equanimity and is mindful,’ and he enters on and abides in the

third meditation. Monks, this monk is called ... by the Evil One.
And again, monks, a monk by getting rid of joy, by getting rid
of anguish, by the going down of his former pleasures and sorrows,
enters on and abides in the fourth meditation which has neither
anguish nor joy, and which is entirely purified by equanimity and
mindfulness. Monks, this monk is called ... by the Evil One.
And again, monks, a monk by passing quite beyond perception of
material shapes, by the going down of perception of sensory re-
actions, by not attending to perception of variety, thinking: Ether ‘

is unending,’ enters on and abides in the plane of infinite ether.

Monks, this monk is called ... by the Evil One.

And again, monks, a monk by passing quite beyond the plane
of infinite ether, thinking: Consciousness is unending,’ enters on and
abides in the plane of infinite consciousness. Monks, this monk is
called ... by the Evil One.
And again, monks, a monk, by passing quite beyond the plane of
infinite consciousness, [160] thinking:There is not anything,’ enters
‘

on and abides in the plane of no-thing. Monks, this monk is called

... by the Evil One.
And again, monks, a monk, by passing quite beyond the plane of
no-thing, enters on and abides in the plane of neither-perception-nor-
non-perception. Monks, this monk is called one who has put a
darkness round Mara, and who, having blotted out Mara’s vision
so that it has no range, goes unseen by the Evil One.

1
Cf. M. i. 174; also at A. iv. 434 but in another connection.
2
andham akasi Maram or,* “ makes Mara blind.” Corny, explains na
Marassa akkhini bkindi . , , Mdro passitum na sakkoti . Cf. 0.8 . iv. 291, n. 1.
 I. 160 Crops 203
And again, monks, a monk, by passing quite beyond the plane of
neither-perception-nor-non-perception, enters on and abides in the
stopping of perception and feeling; and having seen by intuitive
wisdom, his cankers are utterly destroyed. Monks, this monk is
called one who has put a darkness round Mara, and who, having
blotted out Mara’s vision so that it has no range, goes unseen by the
Evil One; he has crossed over the entanglement in the world.”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Discourse on Crops
the Fifth

26 . DISCOURSE ON THE ARIYAN QUEST

(Ariyapariyesanasutta) 1

Thus have I heard: At one time 2 the Lord was staying near
Savatthl in the Jeta Grove in Anathapindika’s monastery. Then the
Lord, having dressed early, taking his bowl and robe, entered
Savatth! for almsfood. Then a number of monks approached the
venerable Ananda having approached, they spoke thus to the vener-
;

able Ananda: “ It is long since we, reverend Ananda, heard a talk on

dhamma face to face with the Lord. It is good if we, reverend
Ananda, got a chance of hearing a talk on dhamma face to face with
the Lord.”
“ Well then, the venerable ones should go to the hermitage of the
brahman Rammaka, and probably you would get a chance of hearing
a talk on dhamma face to face with the Lord.”
“
Yes, your reverence,” these monks answered the venerable
Aaanda in assent. Then the Lord, having walked for alms in
Savatthl, returning from (the quest for) alms, after the meal, said to
the venerable Ananda: “ We will go along, Ananda, and approach
the Eastern Park, the palace of Migara’s mother, for the day-
sojourn.”
“ Very well, Lord,” the venerable Ananda answered the Lord in

1 2
Called Pasarasi Sutta in the Corny, Cf. A. iii. 344.
204 26. Ariyapariyesanasutta I. 160-161

assent. 161] Then the Lord together with the venerable Ananda
[

approached the Eastern Park, the palace of Migara’s mother for the
day-sojourn. Then the Lord, emerging from seclusion towards
evening, said to the venerable Ananda :

“ We will go along, Ananda, and approach the Eastern Porch 1

to bathe our limbs.”
“ Very well, Lord,” the venerable Ananda answered the Lord in
assent. Then the Lord, together with the venerable Ananda, ap-
proached the Eastern Porch to bathe their limbs. When he had
4
bathed his limbs at the Eastern Porch and had come out (of the
water), he stood in a single robe drying his limbs.
2 Then the
venerable Ananda spoke thus to the Lord
“Lord, this hermitage of the brahman Rammaka is not far;
the hermitage of the brahman Rammaka is lovely, Lord the herm- ;

itage of the brahman Rammaka is beautiful, Lord. It were good,

Lord, if out of compassion 3 the Lord were to approach the hermitage
of the brahman Rammaka.” The Lord consented by becoming
silent. Then the Lord approached the hermitage of the brahman
Rammaka. At that time a number of monks came to be sitting
down and talking dhamma in the hermitage of the brahman Ram-
maka. Then the Lord stood outside the porch waiting for the talk
to finish. Then the Lord, knowing that the talk had finished,
coughed and knocked on the bar of the door those monks opened ;

the door to the Lord. 6 Then the Lord, having entered the hermitage

1
MA. ii. 166: When Kassapa was the Buddha there was a gate to the
East, now known as the Eastern Porch, the river Aciravati surrounded
the town and made a great tank at the Eastern Porch. There were different
fords (or bathing places) one for the king, one for the townspeople, one for
:

the Order of monks, one for the Buddhas. Pubbakotthaka mentioned also
at 8. v. 220; A. iii. 345. See notes at K.S. v. 195, G.S. iii. 243.
2
Besides A. iii. 345, c/. A. iii. 402, 8. i. 8. MA
ii. 167 says the Lord
.

went into the water in a bathing cloth, and when he came out the Elder
handed him a dyed double cloth, which he put on, fastening it with his waist-
band; and having folded his large robe ( mahaclvara perhaps a reference to
the sugataclvara of Vin iv. 173) end to end, making it like the heart of a
.

lotus, he stood holding it at the comers. For if one puts on a robe while the
limbs are still wet, the comers of the robe turn up, and the requisite is
spoiled.
8
MA. ii. 168, for the five hundred monks who wished to hear the Lord, and
who had gone to the hermitage.
4
As at Vin i. 248; A. iv. 358 /. MA. ii. 168 says that aggalam
. akotesi
means with the tip of his nail he gave a sign on the door.
:

6
The moment they heard the sound, MA. ii. 168.
 I. 161-162 The Ariyan Quest 205

of the brahman Rammaka, sat down on the appointed seat. 1 As

he was sitting down, the Lord said to the monks
“ As you were sitting down just now,
what was your talk about,
monks ? What was your talk that was interrupted ? ”
“ Lord, our talk that was interrupted
was about the Lord himself;
then he arrived.”
“ It were good, monks, that when
young men of family such as
you who have gone forth from home into homelessness out of faith
are gathered together that you talk about dhamma. When you
are gathered together, monks, there are two things to be done:
either talk about dhamma or the ariyan silence. 2
These, monks, are the two quests: the ariyan quest and the
unariyan quest. And
what, monks, is the unariyan quest ? 3 As
to this, monks, someone, liable to birth because of self, seeks what
is likewise liable to birth ;
being liable to ageing because of self, [ 162]
seeks what is likewise liable to ageing; being liable to decay because
of self being liable to dying because of self
. , . being liable to . . .

sorrow because of self being liable to stain because of self, seeks

. . .

what is And what, monks, would you

likewise liable to stain.
say is liable Sons and wife, monks, are liable to birth,
to birth ?

women-slaves and men-slaves are liable to birth, goats and sheep

are liable to birth, cocks and swine are liable to birth, elephants,
cows, horses and mares are liable to birth, gold and silver are liable
to birth. These attachments, monks, are liable to birth; yet this
(man), enslaved, infatuated, addicted, 4 being liable to birth because
of self, seeks what is likewise liable to birth.
And what, monks, would you say is liable to ageing ? Sons and
wife, monks, are liable to ageing, women-slaves and men-slaves . . .

1
MA, ii. 168 says that in the time of a Buddha, everywhere where even
onemonk is staying a Buddha-eeat comes to be appointed. For the Buddha
may know that the monk is not thinking in the right way; and the monks
think he will come and stand near them, showing himself. It is difficult to

look about for a seat that moment, so the monks keep one ready. If there is

a chair they appoint that. If not, they use a couch or a board of some wood
or a stone or a heap of sand. Failing all this, having collected some dry
leaves, they arrange a seat having spread rags from a dust-heap over them.
Cf. Ud 31 also Sn. 722.
2 . Here the ariyan silence is the second jhdna ,
;

MA . ii. 169.
3
MA 169 says the Lord spoke about this first path as a man skilled in
. ii.

the way, the way to go, would first exclude one path and say:
when showing
Leaving the left-hand one alone, take the right-hand one (as at S, iii. 108).
4 Stock, as at Z>. i.
245, iii. 43; S. ii. 270; A. v. 178, etc.
 206 26. Ariyapariyesanasutta I. 162-163

goats and sheep cocks and swine elephants, cows, horses and
. . . . . .

mares . gold and silver are liable to ageing. These attachments,

. .

monks, are liable to ageing; yet this (man), enslaved, infatuated,

addicted, being liable to ageing because of self, seeks what is like-

wise liable to ageing.

And what, monks, would you say
is liable to disease ? Sons and
wife,monks, are liable to disease, women-slaves and men-slaves . . .

goats and sheep . . . cocks and swine elephants, cows, horses and
. . .

mares are liable to disease. 1 These attachments, monks, are liable

to disease what is likewise liable to disease.
. . . seeks
And, what,. monks, would you say is liable to dying ? Sons and
wife, monks, are liable to dying, women-slaves and men-slaves . . .

goats and sheep cocks and swine elephants, cows, horses and
. . . . . .

mares are liable to dying. These attachments, monks, are liable

to dying what is likewise liable to dying.
. . . seeks
And what, monks, would you say is liable to sorrow ? Sons and
wife, monks, are liable to sorrow, women-slaves and men-slaves . . .

goats and sheep cocks and swine elephants, cows, horses and
. . . . , .

mares are liable to sorrow. These attachments, monks, are liable

to sorrow seeks what is likewise liable to sorrow.
. . .

And what, monks, do you say is liable to stain ? Sons and wife,
monks, are liable to stain, women-slaves and men-slaves goats . . .

and sheep cocks and swine

. . elephants, cows, horses and mares
. . . .

. gold and silver are liable to stain. These attachments, monks,

. .

are liable to stain; yet this (man), enslaved, infatuated, addicted,

being liable to stain because of self, seeks what is likewise liable to
stain. monks, is the unariyan quest.
This,
And what, monks, is the ariyan quest ? As to this, monks, some-
one, being liable to birth because of self, having known the peril
in what is likewise liable to birth, [163] seeks the unborn, the utter-
most security from the bonds nibbana being liable to ageing — ;

because of self, having known the peril in what is likewise liable to

ageing, seeks the unageing, the uttermost security from the bonds
nibbana; being liable to decay because of self, having known the
peril in what is likewise liable to decay, seeks the undecaying, the
uttermost security from the bonds nibbana; being liable to dying —
because ofself, having known the peril in what is likewise liable to

dying, seeks the undying, the uttermost security from the bonds

1
MA. ii. 170 points out that gold and silver are not liable to dying or
sorrow; but iron, etc. becomes stained with stains, and ages because it takes
up dust and dirt.
 I. 163-164 The Airiyan Quest 207

nibbana ; being liable to sorrow because of self, having known the

peril in what is likewise liable to sorrow, seeks the unsorrowing, the
uttermost security from the bonds nibbana; being liable to stain —
because ofself, having known the peril in what is likewise liable to

stain, seeks the stainless, theuttermost security from the bonds

nibbana. monks, is the ariyan quest.
This,
And I too, monks, before awakening, while I was still the hodhisatta,
not fully awakened, being liable to birth because of self, sought what
was likewise liable to birth; being liable to ageing because of self,
sought what was likewise liable to ageing; being liable to disease
because of self being liable to dying because of self
. . . being . . .

liable to sorrow because of self being liable to stain because of self, . . ,

sought what was likewise liable to stain. Then it occurred to me,

monks
4
Why do I, liable to birth because of self, seek what is likewise
:

liable to birth being liable to ageing;

. being liable to stain because . .

of self, seek what is likewise liable to stain ? Suppose that I,

(although) being liable to birth because of self, having known the
peril in what is likewise liable to birth, should seek the unborn, the
uttermost security from the bonds nibbana ? Being liable to —
ageing because of self should seek the unageing. Being liable . . . . . .

to decay because of self . Being . . . should seek the undecaying. . .

liable to dying because of self should seek the undying, . . . . . .

Being liable to sorrow because of self should seek the unsorrow- . . .

ing. Being liable to stain because of self, having known the

. . .

peril in what is likewise liable to stain, should seek the stainless,

the uttermost security from the bonds nibbana ? —
Then I, monks, after a time, 1 being young, my hair coal-black,
possessed of radiant 2 youth, in the prime of my life although —
my unwilling parents wept and wailed—having cut off my hair and
beard, having put on yellow robes, went forth from home into home-
lessness. I, being gone forth thus, a quester for whatever is good,
searching for the incomparable, matchless path to peace, approached
Alara the Kalama; having approached, I spoke thus to Alara the
Kalama: ‘I, reverend Kalama, want to fare the Brahma-faring
dhamma and discipline.’ This said, monks, Alara the Kalama
in this
spoke thus to me Let the venerable one proceed 3 this dhamma
4
: ;

is such that an intelligent man, [164] having soon realised super-

1
The foHowing passage occurs at M . i. 240, ii. 93, 212.
2
bhadra Bhaddaka at A. iv. 256
. is one of the ingredients of the moon
and sun.
8
viharatu .
208 26. Ariyapariyesanasutta I. 164
2
knowledge for himself (as learnt from) his own teacher, may enter
on and abide in it/ So I, monks, very soon, very quickly, mastered
that dhamma. I, monks, as far as mere lip service, mere repetition
were concerned, spoke the doctrine of knowledge, 1 and the doctrine
—
of the elders, and I claimed I as well as others that I know, I — 4

see/ Then it occurred to me, monks * But Alara the Kalama does :

not merely proclaim this dhamma simply out of faith Having realised :

super-knowledge for myself, entering on it, I am abiding therein.

For surely Alara the Kalama proceeds knowing, seeing this dhamma /
Then did I, monks, approach Alara the Kalama; having approached,
I spoke thus to Alara the Kalama To what extent do you, reverend
:
*

Kalama, having realised super-knowledge for yourself, entering

thereon, proclaim this dhamma ? When this had been said, monks,
9

Alara the Kalama proclaimed the plane of no-thing. Then it

occurred to me, monks: It is not only Alara the Kalama who has
4

faith; I too have faith. It is not only Alara the Kalama who has
energy; I too have energy. It is not only Alara the Kalama who
has mindfulness I too have mindfulness. It is not only Alara the
;

Kalama who has concentration; I too have concentration. It is

not only Alara the Kalama who has intuitive wisdom; I too have
intuitive wisdom. Suppose now that I should strive for the realisa-
tion of that dhamma which Alara the Kalama proclaims
4
Having :

realised super-knowledge for myself, entering on it I am abiding

therein ? ’
So I, monks, very soon, very quickly, having realised
super-knowledge for myself, entering on that dhamma abided there- ,

in. Then I, monks, approached Alara the Kalama; having ap-

4
proached, I spoke thus to Alara the Kalama Is it to this extent :

that you, reverend Kalama, proclaim this dhamma entering on it, ,

having realised it by your own super-knowledge ? *

4
It is to this extent that I, your reverence, proclaim this dhamma ,

entering on it, having realised it by my own super-knowledge/

4
1 too, your reverence, having realised this dhamma by my own
super-knowledge, entering on it am abiding in it/
4
It is profitable for us, it is well gotten for us, your reverence, that
we see a fellow Brahma-farer such as the venerable one. This
dhamma that I, entering on, proclaim, having realised it by my own
super-knowledge, is the dhamma that you, entering on, are abiding in,

1
ndrmvada ; cf. A . v. 42 ff.; D. iii. 13. MA. ii. 171, jdndmi ti vadam the ,

doctrine (or theory) that “ I know.”

2
theravdda . MA. ii. 171 say§, thirabhavavddam; (hero aham atthti ti etam
vacanam , a profession of strength.
I. 164-166 The Ariyan Quest 209

having realised it by your own super-knowledge the [165] dhamma ;

that you, entering on, are abiding in, having realised it by your own
super-knowledge, is the dhamma that I, entering on, proclaim, having
realised it my own super-knowledge. The dhamma that I know,
by
this is the dhamma that you know. The dhamma that you know,
this is the dhamma that I know. As I am, so are you as you are, so ;

am I. Come now, your reverence, being just the two of us, let us
look after this group.’ In this way, monks, did Alara the Kalama,
being my teacher, set me —the —
pupil- on the same level as himself
and honoured me with the highest honour. Then it occurred to me,
4
monks ; This dhamma
does not conduce to disregard nor to dis-
passion nor to stopping nor to tranquillity nor to super-knowledge
nor to awakening nor to nibbana, but only as far as reaching the
plane of no-thing.’ So I, monies, not getting enough from this
dhamma ,
away from this dhamma
disregarded and turned .

Then monks, a quester for whatever is good, searching for the

I,

incomparable, matchless path to peace, approached Uddaka,

Rama’s son; having approached, I spoke thus to Uddaka, Rama’s
4
son: 1, your reverence, want to fare the Brahma-faring in this

dhamma and discipline.’ This said, monks, Uddaka, Rama’s son,

spoke thus to me
4
Let the venerable one proceed this dhamma is
:
;

such that an intelligent man, having soon realised super-knowledge

for himself, (as learnt from) his own teacher, may enter on and abide
in it.’ So I, monks, very soon, very quickly, mastered that dhamma .

I, monks, as far as mere lip service, mere repetition were concerned,

spoke the doctrine of knowledge and the doctrine of the elders, and I

4
—
claimed—I as well as others that 1 know, I see.’ Then it occurred4

to me, monks But Uddaka, Rama’s son, does not merely proclaim
:

this dhamma simply out of faith Having realised super-knowledge for

:

myself, entering on it, I am

abiding in it. For surely Uddaka,
Rama’s son, proceeds knowing and seeing this dhamma .’ Then did
I, monks, approach Uddaka, Rama’s son; having approached, I
4
spoke thus to Uddaka, Rama’s son: To what extent do you,
reverend Rama, having realised super-knowledge for yourself,
entering thereon proclaim this dhamma ? When this had been ’

said, monks, Uddaka, Rama’s son, proclaimed the plane of neither-

perception-nor-non-perception. Then it occurred to me, monks:
It is not only Rama who has faith I too have faith.
4
It is not only ;

Rama who has [ 166] energy; I too have energy. It is not only
Rama who has mindfulness I too have mindfulness. It is not only
;

Rama who has concentration; I too have concentration. It is not

210 26. Anyapariyesanasutta I- 166-167

only Kama who has intuitive wisdom; I too have intuitive wisdom.
Suppose now that I should strive for the realisation of that dhamma
which Rama proclaims
£
Having realised super-knowledge for
:

myself, entering on it I am abiding in it ? So I, monks, very soon, ’

very quickly, having realised super-knowledge for myself, entering

on that dhamma, abided therein. Then I, monks, approached
Uddaka, Rama’s son; having approached, I spoke thus to Uddaka,
Rama’s son:
£
Is it to this extent that you, reverend Rama, proclaim
this dhamma ,
entering on it, having realised it by your own super-
knowledge V
6
It is to this extent that I, your reverence, proclaim this dhamma ,

entering on having realised it by my own super-knowledge.’

it,

I too, your reverence, having realised this dhamma by my own

‘

super-knowledge, entering on it am abiding in it.’

It is profitable for us, it is well gotten by us, your reverence, that
‘

we see a fellow-Brahma-farer such as the venerable one. This

dhamma that I, entering on, proclaim, having realised it by my own
super-knowledge, is the dhamma that you, entering on, are abiding in,
having realised it by your own super-knowledge; the dhamma that
you, entering on, are abiding in, having realised it by your own
super-knowledge, dhamma that I, entering on, proclaim,
is the
having realised it by my own super-knowledge. The dhamma that
I know, this is the dhamma that you know. That dhamma that you
know, this is the dhamma that I know. As I am, so are you as you ;

are, so am I. Come now, your reverence, being just the two of us,
let us look after this group.’ In this way, monks, did Uddaka,
Rama’s son, being my teacher, set me the pupil on the same level — —
as himself and honoured me with the highest honour. Then it
occurred to me, monks This dhamma does not conduce to dis-
:
‘

regard nor to dispassion nor to stopping nor to tranquillity nor to

super-knowledge nor to awakening nor to nibbana, but only as far
as reaching the plane of neither-perception-nor-non-perception.’
So monks, not getting enough from this dhamma disregarded and
I, ,

turned away from this dhamma .

Then I, monks, a quester for whatever is good, searching for the

incomparable, matchless path to peace, walking on tour through
Magadha in due course arrived at Uruvela, the camp township.
[167] There I saw a delightful stretch of land and a lovely woodland
grove, and a clear flowing river1 with a delightful ford, and a

1 The Nerahjara.
I. 167 The Ariyan Quest 211

village for support nearby. It occurred to me, monks :

‘
Indeed it

isa delightful stretch of land, and the woodland grove is lovely, and
the river flows clear with a delightful ford, and there is a village for
support nearby. Indeed this does well for the striving of a young
man set on striving.
5
So I, monks, sat down just there, thinking:
5
‘
Indeed this does well for striving.
So I, monks, being liable to birth because of self, having known
the peril in what is liable to birth, seeking the unborn, the uttermost
— —
security from the bonds nibbana won the unborn, the uttermost
—
security from the bonds nibbana being liable to ageing because of
;

self, having known the peril in what is liable to ageing, seeking the

unageing, the uttermost security from the bonds nibbana won — —

the unageing, the uttermost security from the bonds nibbana; —
being liable to decay because of self, having known the peril in
what is liable to decay, seeking the undecaying, the uttermost
security from the bonds —nibbana—won the undecaying, the utter-
most security from the bonds —nibbana; being to dying liable
because of having known the peril in what is liable to dying,
self,

seeking the undying, the uttermost security from the bonds

—
nibbana won the undying, the uttermost security from the
—
bonds nibbana being liable to sorrow because of self, having known
;

the peril in what is liable to sorrow, seeking the unsorrowing, the

uttermost security from the bonds —nibbana—won the unsorrowing,
the uttermost security from the bonds —nibbana being to
;
liable
stain because of self, having known the peril in what is liable to
stain, seeking the stainless, theuttermost security from the bonds—
—
nibbana won the stainless, the uttermost security from the bonds
nibbana. Knowledge and vision arose in me: unshakable is free-
dom for me, this is the last birth, there is not now again-becoming.
This dhamma won to by me is deep,
4
It occurred to me, monks:
difficult to see, difficult to understand, tranquil, excellent, beyond
dialectic, subtle, intelligible to the learned. But this is a creation
delighting in sensual pleasure, delighted by sensual pleasure,
rejoicing in sensual pleasure, So that for a creation delighting
in sensual pleasure, delighted by sensual pleasure, rejoicing in
sensual pleasure, this were a matter difficult to see, that is to say
causal uprising by way of condition. This too were a matter
difficult to see, say the tranquillising of all the
that is to
activities, the renunciation of all attachment, the destruction of

1
As at Vin. i. 4 ff. See B.D. iv. 6 ff. for notes, etc.
212 26. AriyajpariyesavwMtfta I. 167-168

craving, dispassion, stopping, nibbana. [168] But if I were to

teach dhamma and others were not to understand me, that would
be a weariness to me, that would be a vexation to me.
Moreover, monks, these verses not heard before in the past
spontaneously occurred to me:

This that through many Fve won

toils
Enough why should ! I known
make it ?

By folk with lust and hate consumed

This dhamma is not understood.
Leading on against the stream.
Deep, subtle, difficult to see, delicate,
Unseen ’twill be by passion’s slaves
Cloaked in the murk of ignorance.

In such wise, as I was pondering, monks, my mind inclined tq little

effort and not to teaching dhamma Then, monks, it occurred to
.

Brahma Sahampati who knew with his mind the reasoning in my

mind Alas, the world is lost, alas, the world is destroyed, inasmuch
:
‘

as the mind of the Tathagata, the perfected one, the fully awakened
one, inclines to little effort and not to teaching dhamma Then,
monks, as a strong man might stretch out his bent arm, or might
bend back his outstretched arm, even so did Brahma Sahampati,
vanishing from the Brahma-world, become manifest before me.
Then, monks, Brahma Sahampati, having arranged his upper robe
over one shoulder, having saluted me with joined palms, spoke
4
thus to me: Lord, let the Lord teach dhamma let the well-farer ,

teach dhamma; there are beings with little dust in their eyes who,
not hearing dhamma are decaying, (but if) they are learners of
,

dhamma they will grow/ Thus spoke Brahma Sahampati to me,

monks; having said this, he further spoke thus:

‘
There has appeared in Magadha before thee
An unclean dhamma by (minds) with stains devised.
Open this door of deathlessness let them hear ;

Dhamma awakened to by the stainless one.

As on a crag on crest of mountain standing

A man might watch the people all around,
E’en so do thou, 0 Wisdom fair, ascending,
O Seer of all, the terraced heights of truth,
Look down, from grief released, upon the peoples
Sunken in grief, oppressed with birth and age.
 :

I. 169-170 The Airiyan Quest 213

[ 169] Arise, thou hero ! Conqueror in the battle !

Thou leader of the caravan, without a debt 1

Walk in the world. Let the Blessed One

Teach dhamma they who learn will grow.’
;

And then I, monks, having understood Brahma’s entreaty, out of

compassion surveyed the world with the eye of an Awakened One.
As I, monks, was surveying the world with the eye of an Awakened
One, I saw beings with little dust in their eyes, with much dust in
their eyes, with acute faculties, with dull faculties, of good dis-
positions, of bad dispositions, docile, indocile, few seeing from fear
sins and the world beyond. Even as in a pond of blue lotuses or
in a pond of red lotuses or in a pond of white lotuses, a few red and
blue and white lotuses are bom in the water, grow in the water, do
not rise above the water but thrive while altogether immersed; a
few blue or red or white lotuses are born in the water, grow in the
water and reach the surface of the water; a few blue or red or white
lotuses are born in the water, grow in the water, and stand rising
out of the water, undefiled by the water; even so did I, monks,
surveying the world with the eye of an Awakened One, see beings
with little dust in their eyes, with much dust in their eyes, with

acute faculties, with dull faculties, of good dispositions, of bad

dispositions, docile, indocile,few seeing from fear sins and the
world beyond. Then I, monks, addressed Brahma Sahampati in
verses

Opened for those who hear are the doors of the Deathless, Brahma,
Let them give forth their faith;
Thinking of useless fatigue, Brahma, I have not preached dhamma
Sublime and excellent for men.

Then, monks, Brahma Sahampati, thinking: The opportunity ‘

*
was made by me for the Lord to teach dhamma having greeted me,
keeping his right side towards me, vanished then and there.
Then it occurred to me, monks Now, to whom should I
:
4
first

teach this dhamma ? Who will understand this dhamma quickly V

Then it Indeed this Alara the Kalama
occurred to me, monks: ‘

is learned, experienced, wise, for a long time has had little

and
dust in his eyes. Suppose that I [170] were to teach dhamma first
to A}ara the Kalama; he will understand this dhamma quickly.’
Then devaias having approached me, spoke thus * Lord, Alara :

the Kalama passed away seven days ago,’ So knowledge and vision
arose in me that Ala/a the Kalama had passed away seven days ago.
 214 26. Ariyapariyesanasutta I. 170-171

Then it occurred to me, monks Alara the Kalama has suffered a

:
‘

great loss. 1 For if he had heard dkamma he would have under-

this ,

stood it quickly.’ Then it occurred to me, monks: Now, to whom ‘

could I first teach this dkamma

will understand this ? Who
dkamma quickly V Then it occurred to
me, monks: This Uddaka, *

Kama’s son, is learned, experienced, wise, and for a long time has
had little dust in his eyes. Suppose that I were to teach dkamma
first to Uddaka, Rama’s son ? He will understand this dkamma
quickly/ Tken, monks, devatds, Laving approached me, spoke
thus: ‘Lord, Uddaka, Rama’s son, passed away last night,’ So
knowledge and vision arose in me that Uddaka, Rama’s son, had
passed away last night. Then it occurred to me, monks :
‘
Uddaka,
Rama’s son, has suffered a great loss. he had heard this For if

dkamma , he would have understood it quickly.’ Then it occured

to me, monks: ‘ Now to whom could I first teach this dkamma ?
Who will understand this dkamma quickly V Then it occurred to
me, monks: This group of five monks who waited on me when I
‘

was self-resolute in striving, were very helpful. Suppose that I

were to teach dkamma first to this group of five monks V Then it
occurred to me, monks Rut where is the group of five monks
:
‘

staying at present V Then, monks, I saw with deva- vision, purified

and surpassing that of men, the group of five monks staying near
Benares at Isipatana in the deer-park. Then I, monks, having
stayed at Uruvela for as long as I found suiting, set out on tour for
Benares,
Then, monks, Upaka, a Naked Ascetic, 2 saw me as I was going
along the high road between Gaya and the (Tree of) Awakening;
having seen me, he spoke thus Your reverence, your faculties are
:
‘

quite pure, your complexion is very bright, very clear. On account

of whom have you, your reverence, gone forth, or who is your
teacher, or whose dkamma do you [171] profess V When this had
been said, I, monks, addressed Upaka, the Naked Ascetic, in
verses:

*
Victorious over all, omniscient am I,

Among all things undefiled,

Leaving all, through death of craving freed,
By knowing for myself, whom should I point to P
1 mahajaniyo. I am Indebted to the Ven. A. P. Buddhadatta for this
interpretation of jani—hari , loss.
* djivika 8
l.e, as my teacher.
I. 171-172 The Ariyan Quest 215

For me there is no teacher,

One like me does not exist,
In the world with its devas
No one equals me.

For I am perfected in the world,

A teacher supreme am I,
I alone am all-awakened,
Become cool am I, nibbana-attained.

To turn the dhamma - wheel

I go to Kasi’s city,
Beating the drum of deathlessness
In a world that’s blind become.’
*
According to what you claim, your reverence, you ought to be
victor of the unending.’
4
Like me, they are victors indeed
Who have won destruction of the cankers
Vanquished by me are evil things,
Therefore am I, Upaka, a victor.’

When this monks, Upaka the Naked Ascetic, having

had been said,
said:
4
May it your reverence,’ having shaken his head,
be (so),

went off having taken a different road. Then I, monks, walking on

tour, in due course arrived at Benares, Isipatana, the deer-park
and the group of five monks. Monks, the group of five monks
saw me coming in the distance, and seeing me they agreed among
4
themselves, saying Your reverences, this recluse Gotama is coming,
he lives in abundance, he is wavering in his striving, he has reverted
to a fife of abundance. He should be neither greeted, nor stood
up for, nor should his bowl and robe be received; all the same a
seat may be put out, he can sit down if he wants to.’ But as I,
monks, gradually approached this group of five monks, so this
group of five monks were not able to adhere to their own agree-

ment; having approached me, some received my bowl and robe,

some made a seat ready, some brought water for washing the feet,
and they addressed me by name and with the epithet your ‘

reverence.’ When this had been said, I, monks, spoke thus to the
group of five monks Do not, monks, address a Tarhagata by his
:
4

4
name or by the epithet your reverence.’ Monks, the Tathagata
is one perfected, [172] a fully Self-awakened One. Give ear, monks,
the deathless is found, I instruct, I teach dhamma Going along .
 216 26. Ariyajwriyesanasutta I. 172-173

in accordance with what is enjoined, having soon realised here and

now by your own super-knowledge that supreme goal of the Brahma-
faring for the sake of which young men of family rightly go forth
from home into homelessness, you will abide in it/
When this had been said, monks, the group of five monks addressed
me thus But you, reverend Gotama, did not come to a state of
:
‘

further-men, to knowledge and vision befitting the ariyans by this

conduct, by this course, by this practice of austerities. So how
can you now come to a state of further-men, to knowledge and
vision befitting the ariyans when you live in abundance and,
wavering in your striving, revert to a life of abundance V
When this had been said, monks, I spoke to the group of five
monks thus A Tathagata, monks, does not live in abundance
:
‘

nor, wavering in striving, does he revert to a life of abundance.

The Tathagata, monks, is one perfected, a fully Self-awakened
One. Give ear, monks, the deathless is found, I instruct, I teach
dhamma. Going along in accordance with what is enjoined,
having soon realised here and now by your own super-knowledge
that supreme goal of the Brahma-faring for the sake of which young
men of family rightly go forth from home into homelessness, you
will abide in it/ And a second time, monks, the group of five
monks spoke to me thus But you, reverend Gotama
:
‘
9
. . . . .
‘
. .

you will abide in it/ And a third time, monks, the group of five
monks spoke to me thus But you, reverend Gotama
:
‘
revert to . . .

a life of abundance V
When this had been said, I, monks, spoke thus to the group of
five monks:
c
Do you allow, monks, that I have ever spoken 1 to
you like this before V
‘
You have Lord/
not,
4
A Tathagata, monks, is a perfected one, a fully Self-awakened
One. Give ear, monks, the deathless is found, I instruct, I teach
dhamma. Going along in accordance with what is enjoined,
having soon realised here and now by your own super-knowledge
that supreme goal of the Brahma-faring for the sake of which young
men of family rightly go forth from home into homelessness, [173]
you will abide in it/ And I, monks, was able to convince the group
of five monks.
Monks, I now exhorted two monks; three monks walked for
almsfood. 2 Whatever the three monks who had walked for alms-

1 2
vabbhdcitam. As at Vin . i. 13.
 I. 173 The Ariyan Quest 217
food brought back, that the group of six 1 lived on. And then,
monks, I exhorted three monks; two monks walked for almsfood.
Whatever the two monks who had walked for almsfood brought
back, that the group of six lived on. Then, monks, the group of
five monks, being thus exhorted, thus instructed by me, being
liable to birth because of self, having known the peril in what is

liable to birth, seeking the unborn, the uttermost security from the
— —
bonds nibbana won the unborn, the uttermost security from the
—
bonds nibbana; being liable to ageing because of self. won the . .

unageing being liable to decay because of self

. . . won the . . .

undecaying being liable to dying because of self

. . . won the . . .

undying being liable to sorrow because of self

. . . won the . . .

unsorrowing being liable to stain because of self, having known

. . .

the peril in what is liable to stain, seeking the stainless, the utter-
most security from the bonds nibbana won the stainless, the — —
uttermost security from the bonds nibbana. Knowledge and —
vision arose in them: Unshakable is freedom for us, this is the
last birth, there is not now again-becoming.
Monks, there are these five strands of sense-pleasures . 2 What
are the five ? Material shapes cognisable by the eye, alluring,
agreeable, pleasant, liked, connected with sense-pleasures, enticing;
sounds cognisable by the ear . . . smells cognisable by the nose . . .

tastes cognisable by the tongue touches cognisable by the body, . . .

alluring, agreeable, pleasant, liked, connected with sense-pleasures,

enticing. These, monks, are the five strands of sense-pleasures.
Monks, those recluses or brahmans who enjoy these five strands of
sense-pleasures enslaved and infatuated by them, addicted to them,
not seeing the peril in them, not aware of the escape from them
these should be told: You have come to calamity, you have come
*

to misfortune and are ones to be done to by thei Evil One as he wills.

Monks, it is like a deer living in a forest who might be lying caught
on a heap of snares —this may be said of it: It has come to calamity,

it has come to misfortune, it is one to be done to by the trapper as

he wills, for when it will not be able to go away as
the trapper comes
it wishes. Even
monks, those recluses or brahmans ... are
so,

ones to be done to by the Evil One as he wills.

Monks, those recluses or brahmans who enjoy these five strands
of sense-pleasures, not enslaved, not infatuated by them, not

1
J.e. Gotama and the group of five monks.
2
According to MA. ii. 193 this is part of the unariyan quest.
218 26. Ariyapariyesanasutta I. 173-174

addicted to them, seeing the peril in them, aware of the escape from
them [ 174] these should be told: You have not come to calamity,
you have not come to misfortune, you are not ones to be done to
by the Evil One as he wills. Monks, it is like a deer living in a
forest who might lie down on is not caught by
a heap of snares but
—this may be said of
it has not come to calamity, it has not
it: It

come to misfortune, it is not one to be done to

1
by the trapper as he
wills, for when the trapper comes it will be able to go away as it

wishes. monks, those recluses or brahmans

Even so, are not . . .

ones to be done to by the Evil One as he wills.

Monks, it is like a deer living in a forest, roaming the forest slopes,
who walks confidently, stands confidently, sits down confidently,
goes to sleep confidently. What is the reason for this ? Monks,
it is out of the trapper’s reach. Even so, monks, a monk, aloof from

pleasures of the senses, aloof from unskilled states of mind, enters

on and abides in the first meditation which is accompanied by initial
thought and discursive thought, is born of aloofness, and is rapturous
and joyful. Monks, this monk is called one who has put a dark-
ness round Mara, and having blotted out Mara’s vision so that it
has no range, goes unseen by the Evil One.
And again, monks, a monk, by allaying initial and discursive
thought, his mind subjectively tranquillised and fixed on one point,
enters on and abides in the second meditation which is devoid of
initial and discursive thought, is bom of concentration and is
rapturous and joyful. Monks, this monk is called one ... by the
Evil One.
And again, monks, a monk, by the fading out of rapture, dwells
with equanimity, attentive and clearly conscious, and experiences
4
in his person that joy of which the ariyans say: Joyful lives he
who has equanimity and is mindful and he enters on and abides
’
;

in the third meditation. Monks, this monk is called one ... by the
Evil One.
And again, monks, a monk, by getting rid of joy, by getting rid
of anguish, by the going down of his former pleasures and sorrows,
enters on and abides in the fourth meditation which has neither
anguish nor joy, and which is entirely purified by equanimity and
mindfulness. Monks, this monk is called one ... by the Evil One.
And again, monks, a monk, by passing quite beyond perception

1
As at M. i. 159, where, in the Nivdpasutta , the four herds of deer may be
compared with the four deer above.
I. 174-175 The Ariyan Quest 219

of material shapes, by the going down of perception of sensory

reactions, by not attending to perceptions of variety, thinking:
‘
Ether is unending,’ enters on and abides in the plane of infinite
ether. Monks, this monk is called one ... by the Evil One.
And again, monks, a monk, by passing quite beyond the plane of
4
infinite ether, thinking: Consciousness is unending,’ enters on and
abides in the plane of infinite consciousness. Monks, this monk
is called one ... by the Evil One.
And monks, a monk, by passing quite beyond the plane of
again,
4
infinite consciousness, thinking: There is not anything,’ enters on
and abides in the plane of no-thing. Monks, this monk is called . . .

by the Evil One.

And again, monks, a monk, by passing quite beyond the plane
of no-thing, [175] enters on and abides in the plane of neither-
perception-nor-non-perception. Monks, this monk is called one
who has put a darkness round Mara, and who, having blotted out
Mara’s vision so that it has no range, goes unseen by the Evil One.
And again, monks, a monk, by passing quite beyond the plane
of neither-perception-nor-non-perception, enters on and abides in
the stopping of perception and feeling and having seen by intuitive
;

wisdom, his cankers are utterly destroyed. Monks, this monk is

called one who has put a darkness round Mara, and who, having
blotted out Mara’s vision so that it has no range, goes unseen by the

Evil One; he has crossed over the entanglement in the world.

He walks confidently, stands confidently, sits down confidently,
goes to sleep confidently. What is the reason for this ? Monks,
he isout of reach of the Evil One.”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Discourse on the Ariyan Quest:

The Sixth
 27. LESSER DISCOURSE ON THE
2 SIMILE OF
THE ELEPHANT’S FOOTPRINT
(Culahatthipadopamasutta) 1
4

Thus have I heard : At one time the Lord was staying near Savatthi
in the Jeta Grove m
Anathapindika’s monastery. Now at that
time the brahman Janussoni
6
was leaving Savatthi early in the day
in an all-white chariot (drawn by) mares. The brahman Janus-
soni saw the wanderer Pilotika coming in the distance seeing him, ;

he spoke thus to the wanderer Pilotika: “Now, where is the

revered Vacchayana 8 coming from so early in the day ?”
“ I, sir, am coming from the presence of the recluse Gotama.”
“
What do you think about this, Vacchayana ? Has the recluse
Gotama lucidity of wisdom ? Do you think him clever ?”
“ But who am I, sir, that I would know whether the recluse
Gotama has lucidity of wisdom ? Surely only one like him could
know whether the recluse Gotama has lucidity of wisdom.”
“ Undoubtedly it is with lofty praise that the revered Vacchayana
praises the recluse Gotama.”
“
But who am I, sir, that I should praise the recluse Gotama ?
Praised by the praised is the revered Gotama, chief among devas
and men.”
“ But what good thing does the revered Vacchayana see that he
has this high confidence in the recluse Gotama ?”
“ Sir, as a skilled elephant-tracker might enter an elephant-
forest,and might see in the elephant-forest [176] a great footprint,
long and broad; he might come to the conclusion: Indeed it is a

1
At Mhvs. XIV. 22 this was the Sutta that Mahinda preached first of all
to Devanampiyatissa on his arrival in Ceylon.
2
MA. ii. 194 quotes S. v. 4 to indicate all the respects in which the chariot
was white. It adds that it was harnessed to four white mares. Although
the number of mares is not given in the text, Chalmers gives it as four in his
translation.
8
The name of his clan, MA. ii. 195. Cf. M . ii. 208, A. iii. 236/., as far as
the simile.
4
pannaveyyattiyam as at , M. i. 82.
5
MA. ii. 196 instances, among others, Pasenadi, Bimbisara, Visakha,
Uppalavanna, Sariputta, Sakka, Mahabrahma. All are praised by their
retinues, and all praise the Dasabala.

220
I. 176-177 The Simile of the Elephant's Footprint (Lesser) 221

great elephant. Even so did I, sir, when

had seen the four foot-
I
prints of the recluse Gotama, come to The fully
this conclusion:
Self-awakened One is the Lord; well taught is dhamma by the
Lord the Order
;
is faring along well. What are the four ?

Here, sir, I see some clever nobles, subtle, 1 practised in disputing

with others, skilled in hair-splitting, who go about, me thinks,
breaking to pieces in their wisdom the views (of others). These
4
hear: Undoubtedly the recluse Gotama will visit a certain village
or town. They construct a question, thinking: Having
little

approached the recluse Gotama, we will ask him this question of

ours. If, on being asked by us thus, he answers thus, we will

refute him thus and if, on being asked by us thus, he answers thus,
;

4
we will refute him thus/ These heard It is certain that the recluse
Gotama is visiting such and such a village or little town.’ So they
approached the recluse Gotama. The recluse Gotama gladdened,
roused, incited, delighted them with talk on dhamma These, .

gladdened, roused, incited, delighted by the recluse Gotama with

talk on dhamma did not ask the recluse Gotama the question at
,

all —
whence could they refute him ? On the contrary they became
disciples of the recluse Gotama. When I, sir, saw this first foot-
print of the recluse Gotama, then I came to the conclusion: The
fully Self-awakened One is the Lord well taught is dhamma by the ;

Lord the Order fares along well.

;

And again I, sir, see here some clever brahmans, subtle, practised
in disputing with others, skilled in hair-splitting, who go about,
methinks, breaking to pieces in their wisdom the views (of others).
These hear ... On the contrary they became disciples of the recluse
Gotama. When I, sir, saw this second footprint of the recluse
Gotama, then I came to the conclusion: The fully Self-awakened
One is the Lord; well taught is dhamma by the Lord; the Order
fares along well.
And again I, sir, see here some clever householders . . . some
clever recluses, subtle, practised in disputing with others, skilled in
hair-splitting, who go about, methinks, breaking to pieces in their
wisdom the views (of others). These hear: ‘Undoubtedly the
recluse Gotama [177] will visit a certain village or little town.
4
They construct a question, thinking Having approached the :

recluse Gotama, we will ask him this question of ours. If, on being

asked thus by us, he answers thus, we will refute him thus and if, ;

1 This sequence also at D. i. 26, 162; and cf, whole passage with M. ii. 122.
 222 27. Ciilahatthipadopamaaittta I. 177-178

on being asked thus byus, he answers thus, we will refute him thus/
4
These heard It is certain that the recluse Gotama is visiting
:

such and such a village or little town/ So they approached the

recluse Gotama. The recluse Gotama gladdened, roused, incited,
delighted them with talk on dhamma. These, gladdened, roused,
incited, delighted by the recluse Gotama with talk on dhamma ,

—
did not ask the recluse Gotama the question at all whence could
they refute him ? On the contrary, they asked leave of the recluse
Gotama kimself for gomg forth from Lome into homelessness.
the
Therecluse Gotama them go forth. These, gone forth like this,
let

living alone, aloof, diligent, ardent, self-resolute, having by their

own super-knowledge soon realised here and now that goal of the
Brahma-faring for the sake of which young men of family rightly
go forth from home into homelessness, entering on it, abided in
4
it. These speak thus Indeed we were nearly lost, indeed we nearly
perished, for while formerly we were not (true) recluses, we claimed
that we were, saying: We are recluses; not being (true) brahmans,
we claimed that we were, saying: We are brahmans; not being
(true) perfected ones, we claimed that we were, saying: We are
perfected ones. But now we really are recluses, now we really are
brahmans, now we really are perfected ones/ When I, sir, saw
this fourth footprint of the recluse Gotama, then I came to the
conclusion: The fully Self-awakened One is the Lord; well taught
is dhamma by the Lord; the Order fares along well.”

When this had been said, Janussoni the brahman got down
from his all-white chariot (drawn by) mares, and having arranged
his outer cloak over one shoulder, having saluted the Lord three
4
times with joined palms, he uttered this utterance: Reverence
to this Lord, perfected one, fully Self-awakened One; Reverence
to this Lord, perfected one, fully Self-awakened One; Reverence
to this Lord, perfected one, fully Self-awakened One. Perhaps
we, somewhere, [ 178] sometime will meet the honoured Gotama;
perhaps there may be some conversation/
Then Janussoni the brahman approached the Lord; having
approached, he exchanged greetings with the Lord; having ex-
changed greetings of friendliness and courtesy, he sat down at a
respectful distance. As he was sitting down at a respectful distance,
Janussoni the brahman related to the Lord all the conversation
he had had up till now with the wanderer Pilotika. When he had
spoken thus, the Lord spoke thus to Janussoni the brahman:
44
Brahman, to a (certain) extent the simile of the elephant’s
I. 178-179 The Simile of the Elephant's Footprint (Lesser) 223

footprints is not complete in all its detail. But, brahman, to the

extent to which the simile of the elephant’s footprints is complete
in all its detail, listen, pay careful attention and I will speak.”
“Yes, revered one,” Janussoni the brahman answered the
Lord in assent. The Lord spoke thus
“ Brahman, an elephant tracker might enter an elephant forest,
and might see in the elephant forest a large footprint, long and
broad. But a skilled elephant tracker does not at once come to
the conclusion: Indeed a great bull-elephant. What is the
it is

reason for this ? There are, brahman, in an elephant forest stunted

she-elephants who have large footprints, and he thinks this might
be a footprint of theirs. He follows them and followingthem he
sees in the elephant forest a great footprint, long and broad, and a
grazing off of the high things. 1 A skilled elephant tracker does
not at once come to the conclusion Indeed it is a great bull-elephant.
;

What is the reason for this ? There are, brahman, in an elephant

forest she-elephants who have tushes and who have large foot-
prints, and he thinks this might be a footprint of theirs. He
follows them and following them he sees in the elephant forest a
great footprint, long and broad, and a grazing off of the high things
and the high things slashed by tusks. A skilled elephant tracker
does not at once come to the conclusion Indeed it is a great bull-
:

elephant. What is There are, brahman, in

the reason for this ?

an elephant forest she-elephants with stumpy tusks who have large

footprints, and he thinks this might be a footprint of theirs. He
follows them and following them he sees in the elephant forest a
great footprint, long and broad, and a grazing off of the high things
and the high things slashed by tusks and the high things broken
off at the boughs. And
he sees that bull-elephant at the root of a
tree or in the open, walking or standing or sitting or lying down.
He comes to the conclusion: This is that bull-elephant himself.
In the same way, [ 179] brahman, a Tathagata arises in the world,
a perfected one, a fully Self-awakened One, endowed with right
2
knowledge and conduct, weMarer, knower of the worlds, the match-
less charioteer of men to be tamed, the Awakened One, the Lord. He
makes known this world with the devas with Mara, with Brahma,
,

1
weed ca nisevitam. He sees where her shoulders have knocked against
the trees, MA . ii. 198.
2 —
MA. ii. 200 mentions the three worlds that of space, that of beings, that
of the habitual tendencies or activities—and says here the world of beings,
and, more precisely, the world of men, is meant. Cf. DA* i. 173 /.
 224 27. CifahatthipadopamasiUta I. 179

creation with its recluses and brahmans, its devas and men, having
realised them by his own super-knowledge. He teaches dhamma
which is lovely at the beginning, lovely in the middle, lovely at the
ending, with the spirit and the letter; he proclaims the Brahma-
faring wholly fulfilled, quite purified. A householder or a house-
holder’s son or one born in another family hears that dhamma.
Having heard that dhamma he gains faith in the Tathagata. ,

Endowed with this faith that he has acquired, he reflects in this

way:
(
Tke household life is confined and dusty,! going forth ism
the open; not easy for one who lives in a house to fare the
it is

Brahma-faring wholly fulfilled, wholly pure, polished like a conch-

shell. Suppose now that I, having cut off hair and beard, having
9
put on saffron robes, should go forth from home into homelessness ?
After a time, getting rid of his wealth, 2 be it small or great, getting
rid of his circle of relations, be it small or great, having cut off his
hair and beard, having put on saffron robes, he goes forth from
home into homelessness.
He, being thus one who has gone forth and who is endowed with
the training and the way of living of monks, abandoning onslaught
on creatures, 3 is one who abstains from onslaught on creatures;
the stick laid aside, the knife laid aside, he lives kindly, scrupulous,
friendly and compassionate towards all breathing things and
creatures. Abandoning the taking of what is not given, he is one
who abstains from taking what is not given; being one who takes
(only) what is given, who waits for what is given, not by stealing
he lives with a self become pure. Abandoning unchastity, he is
one who is chaste, keeping remote (from unchastity), abstaining
from dealings with women. 4 Abandoning lying speech, he is one
who abstains from lying speech, a truth-speaker, a bondsman to
truth, 5 trustworthy, dependable, no deceiver of the world. 6

1
rajdpatha. MA. ii. 2QA=DA. i. 180 take this to mean, in accordance
with the Maha-atthakatha, the dust of passion, but say it is also dgamanapatha,
full of comings and goings (?).
2
Cf. D. ii. 85, 86.
3
Cf. the following passage with D . i. 4-5; M . i. 287, iii. 33; A. ii. 208;
Pug. 56; also A. iv. 249; Kvu . II.
4
gamadhamma. Explained at MA. ii. 206= DA. i. 72 as things (or states
of mind, dhamma) of village dwellers. But this does not fit the context very
well. Cf. mdtugama, women.
6 saccasandha . MA. i. 20§=DA. i. 73, saccena saccam sandakati, he joins
truth to truth.
• Cf. D. iii. 170.
 I. 179-180 The Simile of the Elephant's Footprint (Lesser) 225
Abandoning slanderous speech, 1
he is one who abstains from slander-
ous speech having heard something here he is not one for repeating
;

it among these (people), or having

elsewhere for (causing) variance
heard something elsewhere he is not one to repeat it there for
(causing) variance among these (people). In this way he is a
4
reconciler of those who are at variance, and one who combines
those who are friends. Concord is his pleasure, concord his delight,
concord his joy, concord is the motive of his speech. Abandoning
harsh speech, he is one who abstains from harsh speech. Whatever
speech is gentle, pleasing to the ear, affectionate, going to the
heart, urbane, pleasant to the manyfolk, [ 180] agreeable to the

—
manyfolk he comes to be one who utters speech like this.
Abandoning frivolous chatter, he is one who abstains from frivolous
chatter. He is a speaker at a right time, a speaker of fact, a
speaker on the goal, 2 a speaker on dhamma 3 a speaker on discipline, ,

he speaks words that are worth treasuring, with similes at a right

time that are discriminating, connected with the goal. He comes
to be one who abstains from what involves destruction to seed-
growth, to vegetable growth. 6 He comes to be one who eats one
meal a day, refraining at night, abstaining from eating at a wrong
time. 6 He comes to be one who abstains from watching shows of
dancing, singing, music. 7 He comes to be one who abstains from
using garlands, scents, unguents, adornments, finery, 8 He comes
to be one who abstains from using high beds, large beds. 9 He comes
to be one who abstains from accepting gold and silver. 10 He comes

1
Cf. M. 49 for following passage.
i. 286, iii,

2
MA. ii. DA,
i. 76, he speaks about what is connected with the goal
208,
attka, of the here and now and of the beyond.
8 MA. ii. 208 =DA. i.
76, he speaks about what is connected with the nine
other-worldly things; see Dhs. 1094.
4
MA, ii. 208 ~DA. i. 76, the discipline of giving up and that of
restraint.
6 bljagdniabhutagdma. Cf. Pac. XI. ( Vin . iv. 34), and see D. i. 5; also MA.
ii. 208.
6
Defined at Vin. iv. 86 as “ after noon has passed until sunrise.” Of. 8 .

v. 470; A. 212; Kim. II. 6.

i.

7
Made into a dukhata offence for monks at Vin. ii, 108, and into a pdcittiya
for nuns at Vin. iv, 267. Cf. D. i. 6; Kim. II. 7.
8
Cf. Kvu. II. 8.
9
Pac 87; D. i. 7; A i. 181; Vin. i. 192, ii. 163. MA. ii. 209 says that
Cf. , .

“high beds” are those that exceed the (prescribed) measure, while “large
beds ” are those that are not allowable.
10
Cf. Vin iii. 236# (Nissag. 18); Kvu.
. II. 10.
226 27. Culahatthijxzdopamasitita I. 180

to be one who abstains from accepting raw grain . . . raw meat

4
1 . . .

women and girls . . . women slaves and men slaves . . .

goats and
sheep . . . elephants, cows, horses, mares
fowl and swine fields . . . . . .

and messages or going on such. 2 He comes to be one who

sites . . .

abstains from buying and selling from cheating with weights, . . .

from cheating with bronzes, 3 from cheating with measures. He

comes to be one who abstains from the crooked ways of bribery,
fraud and deceit. He comes to be one who abstains from maiming,
murdering, manacling, highway robbery.* He comes to be con-
tented with the robes for protecting his body, 6 with the almsfood
7
for sustaining his stomach. Wherever he goes he takes these things
with him as he goes. As a bird on the wing wherever it flies takes
with it as it flies, so a monk, contented with the robes for
its 'wings

protecting his body, with the almsfood for sustaining his stomach,
wherever he goes takes these things with him as he goes.
He, possessed of the ariyan body of moral habit, subjectively
experiences unsullied well-being. 8Having seen a material shape
with the eye, he is not entranced by the general appearance, he is
not entranced by the detail. If he dwells with this organ of sight
uncontrolled, 9 covetousness and dejection, evil unskilled states of
mind, might predominate. So he fares along controlling it; he
guards the organ of sight, he comes to control over the organ of
sight. Having heard a sound with the ear Having smelt a . . .

smell with the nose Having savoured a taste with the tongue
. . . . . .

Having felt a touch with the body Having cognised a mental . . .

object with the mind, he is not entranced by the general appearance,

he is not entranced by the detail. If he fives with this organ of
mind uncontrolled, covetousness and dejection, evil unskilled

1
Cf. Vin. iii. 208, where the nun Uppalavanna prepared (or roasted) meat
before offering it to the Lord.
2
Cf. D. i. 8; S . iii. 239.
3
kamsa , XII and note at B.D. iii. 239. But MA.
see Nuns’ Nissag. XI,
ii. 210= DA,79 says a kamsa is called a golden bowl with reference to a
i

method of cheating with copper bowls that have been made of a golden
colour.
4
MA, ii. 2 10= DA. i. 79 mention three methods: “heart-break,”
hadayabheda used in measuring ghee, oil, etc.; “pyramid-break,” sikhd-
,

bheda, used in measuring sesamum, husked rice, etc. ; “ cord-break,” rajjubheda ,

used in measuring fields and sites.

6 DA, i.
80, this is twofold: hidden in the snow, hidden in a thicket, they
kidnap people.
• As at D. i. 71. 7
The eight requisites, MA, ii. 213= DA. i. 207.
Cf. M. i. 221.
8 9
Cf, D, i. 70.
 I. 180-181 The Simile of the Elephant's Footprint (Lesser) 227

states of mind might predominate. So he fares along controlling

it; [ 181]he guards the organ of mind, he comes to control over the
organ of mind. If he is possessed of this ariyan control of the
(sense-) organs, he subjectively experiences unsullied well-being.
Whether he is setting out or returning, 1 he is one who comports
himself properly; whether he is looking down or looking round, he
is one who comports himself properly; whether he is bending back
or stretching out (his arm), he is one who comports himself properly;
whether he is carrying his outer cloak, his bowl, his robe, he is one
who comports himself properly; whether he is munching, drinking,
eating, savouring, he is one who comports himself properly whether;

he obeying the calls of nature, he is

is one who comports himself
properly; whether he is walking, standing, asleep, awake, talking,
silent, he is one who comports himself properly.
Possessed of2 this ariyan body of moral habit and possessed of this
ariyan control of the (sense-) organs and possessed of this ariyan
mindfulness and clear consciousness, he chooses 3 a remote lodging
in a forest, at the root of a tree, on a mountain slope, in a wilderness,
open or on a
in a hill-cave, in a cemetery, in a forest haunt, in the
heap of straw. He, returning from alms-gathering after his meal,
sits down cross-legged holding the back erect, having made mind-
fulness rise up in front of him. He, having got rid of covetousness
for the world, lives with a mind devoid of coveting, he purifies the
mind of coveting. By getting rid of the taint of ill-will, he lives
benevolent in mind; and compassionate for the welfare of all
creatures and beings, he purifies the mind of the taint of ill-will.
By getting rid of sloth and torpor, he lives devoid of sloth and
torpor; perceiving the light, mindful and clearly conscious, he
purifies themind of sloth and torpor. By getting rid of restlessness
and worry, he lives calmly, the mind subjectively tranquillised, he
purifies the mind of restlessness and worry. By getting rid of
doubt, he lives doubt-crossed; unperplexed as to the states that
mind of doubt.
are skilled, he purifies his
He, by getting rid of these five hindrances 4 defilements of a —
mind and weakening to intuitive wisdom —aloof from pleasures of
the senses, aloof from unskilled states of mind, enters on and abides
in the first meditation, which is accompanied by initial thought

and discursive thought, is born of aloofness and is rapturous and

joyful. This, brahman, is called the Tathagata’s footprint, and
1 2
As at D. i. 70, etc. As at D. i. 71.
8
Cf. M . i. 273, iii. 3, etc.
4
Given also at M. i. 60, 274-76.
228 27. CitiahatthipadopamasiUta I. 181-182

what is grazed against by the Tathagata and what is slashed by

the Tathagata. But not yet does the ariyan disciple come to
4
fulfilment1 thinking: The fully Self-awakened One is the Lord;
well taught is dhamma by the Lord; the Order fares along well/
And again, brahman, a monk by allaying initial and discursive
thought, his mind subjectively tranquillised and fixed on one point,
enters on and abides in the second meditation, which is devoid of
initial and discursive thought, is bom of concentration and is

rapturous and joyful. This too, brahman, is called the Tathagata’s

footprint, and what is grazed against by the Tathagata and what is
slashed by the Tathagata. But not yet does the ariyan [182]
4
disciple come to fulfilment thinking: The fully Self-awakened One
is the Lord; well taught is dhamma by the Lord; the Order fares

along well/
And brahman, a monk, by the fading out of rapture,
again,
dwells with equanimity, attentive and clearly conscious, and
4
experiences in his person that joy of which the ariyans say: Joyful
lives he who has equanimity and is mindful/ and he enters on and
abides in the third meditation. This too, brahman, is called the
Tathagata’s footprint, and what is grazed against by the Tathagata
and what is slashed by the Tathagata. But not yet does the
ariyan disciple come to fulfilment, thinking:
4
The fully Self-
awakened One is the Lord well taught is dhamma by the Lord the
; ;

Order fares along well/

And again, brahman, a monk, by getting rid of joy, by getting
rid of anguish, by the going down of his former pleasures and
sorrows, enters on and abides in the fourth meditation, which has
neither anguish nor joy, and which is entirely purified by equanimity
and mindfulness. This too, brahman, is called the Tathagata’s
footprint, and what is grazed against by the Tathagata, and what
is slashed by the Tathagata. But not yet does the ariyan disciple
come to fulfilment, thinking:
4
The fully Self-a wakened One is the
Lord; well taught is dhamma by the Lord; the Order fares along
well.
Thus with the mind composed, 2 quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,

1
nittham gacchati can also mean “ come to the conclusion ” (in thought),
as above. But MA.217 appears here to take it in the sense of fulfilment,
ii.

saying tisu ratanesu nittham gacchati, he goes to fulfilment, or the goal, in

the Three Jewels. Cf. A iL 175, iii. 450, v. 119 jj.
.

2
Stock, as at M. i. 22, etc.
 I. 182-184 The Simile of the Elephant's Footprint (Lesser) 229
fixed, immovable, he directs his mind to the knowledge and re-
collection of former habitations: . . . (As at p. 28, above) . Thus
, .

he remembers divers former habitations in all their modes and

detail.This too, brahman, is called the Tathagata’s footprint,
and what is grazed against by the Tathagata and what is slashed by
the Tathagata.But not yet does the ariyan disciple come to
fulfilment, thinking: The fully Self-awakdhed One is the Lord well
‘
;

taught is dhamma by the Lord the Order fares along well.’ ;

[183] Thus with the mind composed, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, he directs his mind to the knowledge of the
passing hence and arising of beings. With the purified deva-vision
surpassing that of men, he sees beings . . . (As at p. 28, above) . . .

Thus with the purified cfeya-vision surpassing that of men does

he see beings as they pass hence or come to be, he comprehends
that beings are mean, excellent, foul, fair, in a good bourn, in a

bad bourn, according to the consequences of their deeds. This too,

brahman, is called the Tathagata’s footprint, and what is grazed
against by the Tathagata and what is slashed by the Tathagata.
But not yet does the ariyan disciple come to fulfilment, thinking:
*
The fully Self-awakened One is the Lord well taught is dhamma by ;

,
the Lord; the Order fares along well.
Thus with the mind composed, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, he directs his mind to the knowledge of the des-
truction of the cankers (As at p. 29, above) ... he comprehends
. . .

as it really is :
*
This is the course leading to the stopping of the
cankers.’ This too, brahman, is called the Tathagata’s footprint,
and what is is slashed by
grazed against by the Tathagata and what
the Tathagata. But not yet does the ariyan disciple come to
4
fulfilment, thinking: The fully Self-awakened One is the Lord;
well taught is dhamma by the Lord: the Order fares along well.’
When he has known thus, when he has seen thus, the mind is
freed from the canker of sense-pleasures [184] and the mind is freed
from the canker of becoming and the mind is freed from the canker
of ignorance. In freedom the knowledge comes to be that he is
4
freed, and he comprehends Destroyed is birth, brought to a :

close is the Brahma-faring, done is what was to be done, there is

no more of being such or such.* This too, brahman, is called the
Tathagata’s footprint, and what is grazed against by the Tathagata
and what is slashed by the Tathagata. It is at this point, brah-
230 27. CubhatthipadopamasiUta I. 184-185
e

man, that the ariyan disciple comes to fulfilment, thinking The :

fully Self-a wakened One is the Lord; well taught is dhamma by

the Lord; the Order fares along well.’ At this point, brahman,
the simile of the elephant’s footprint is complete in detail.”
When had been said, Janussoni the brahman spoke thus to
this
the Lord: “It is wonderful, good Gotama; good Gotama, it is
wonderful. It is as if, good Gotama, one might set upright what
had been upset, or might disclose what was covered, or might
point out the way to one who had gone astray, or might hrmg an
oil lamp into the darkness so that those with vision might see

—
material shapes even so is dhamma made clear in many a figure
by the good Gotama. I am going to the revered Gotama for refuge,
and to dhamma and to the Order of monks. May the good Gotama
accept me as a lay-follower, one gone for refuge from today forth
for as long as life lasts.”

Lesser Discourse on the Simile of the Elephant’s Footprint:

the Seventh

28. GREATER DISCOURSE ON THE SIMILE OF

THE ELEPHANT’S FOOTPRINT
(Mahahatthipadopamasutta)

Thus have I heard At one time the Lord was staying near SavatthI
:

in the Jeta Grove in Anathapindika’s monastery. There the

venerable Sariputta addressed the monks, saying: “Reverend
monks.” “ Your reverence,” these monks answered the venerable
Sariputta in assent. The venerable Sariputta spoke thus
“ As, your reverences, among all creatures that can walk1 all

pedal qualities are combined in an elephant’s foot, 2 and as the

elephant’s foot is chief among these in point of size, so, your rever-
ences, all skilled states ofmind are included among the four ariyan
truths. Among what four ? Among the ariyan truth of anguish,
[185] among the ariyan truth of the uprising of anguish, among the
ariyan truth of the stopping of anguish, among the ariyan truth of
the course leading to the stopping of anguish.

1 2
Simile as at 8. i. 86. CJ. A. iii. 364.
I* 185 The Simile of the Elephant's Footprint (Greater) 231

And what, your reverences, is the ariyan truth of anguish 71

Birth anguish and ageing is anguish and dying is anguish; and

is

grief, lamentation, sorrow, tribulation and despair are anguish,

and not getting what one wants, that too is anguish. In brief
the five groups of grasping are anguish. And what, your reverences,
are the five groups of grasping ? Just these; the group of grasping
after material shape, the group of grasping after feeling, the group
of grasping after perception, the group of grasping after the
habitual tendencies, the group of grasping after consciousness 2 .

And what, your reverences, is the group of grasping after material

shapes ? The four great elements, and the material shape that is
derived from the four great elements. And what, your reverences,
are the four great elements % The element of extension, the
liquid element, the element of heat, the element of motion .
3

And what, your reverences, is the element of extension ? The

element of extension may be internal, it may
be external. And
what 4 your reverences, is
, the internal element of extension ?
Whatever is 5 hard, solid, is internal 6 referable to an individual8 ,

and derived therefrom, that is to say: the hair of the head, the hair
of the body, nails, teeth, skin, flesh, sinews, bones, marrow of the
bones, kidney, heart, liver, pleura, spleen, lungs, intestines, mesen-
tary, stomach, excrement, or whatever other thing is hard, solid, is
internal, an individual or derived therefrom this,
referable to —
your reverences, is called the internal element of extension. What-
ever 7 is an internal element of extension and whatever is an external
element of extension 8 just these are the element of extension.
,

By means of perfect intuitive wisdom it should be seen of this as it

really is, thus: This is not mine, this am I not, this is not my self.
Having seen this thus as it really is by means of perfect intuitive
wisdom, he disregards the element of extension, he cleanses his
mind of the element of extension.

1
MA. ii. 218 says the teaching on the whole of anguish is meant here,
but it has been set out in the Vism (p. 494^.).
2
As at S. iii. 58-59. 2
See M, Sta, 1 for these elements.
4 Quoted at MA. i. 25.
B
As at M. i. 421, iii. 240
(six elements given). Vism 348 says the four .

elements are treated briefly in the Mahasatipatthdna , and at length in the Mahd -
hatthipadopama th e'Rdhulovdda (M. i. 421) and the Dhatuvibhanga (M. iii. 237).
,

6
MA. ii. 222 says both these are synonyms for “ one’s own,” niyaka.
7
As at A. ii. 164.
8
MA.223 refers to Vbh. ayo loham tipu sisam
ii. t ( Vbh 82), with which
passage compare above.
 232 28. MahahatthipadopamasiUta I, 185-186

There comes to be a time, your reverences, when the element

of extension 1 that is external is agitated at that time the external ;

element of extension disappears. The impermanence of this ancient

external element of extension can be shown, your reverences, its
liability to destruction can be shown, its liability to decay can be
shown, its liability to change can be shown. So what of this short-
lived body derived from craving ? There is not anything here for
5 5
saying, ‘
or ‘
mine or *
I am.’ Your reverences, if others abuse,
revile, annoy, 2 vex tKis monk,
comprehends This painful tie :
*

feeling that has arisen in me is bom of sensory impingement on the

ear, it has a cause, not no cause. What is the cause ? [ 186] Sensory
impingement is the cause. He sees that sensory impingement3 5

is impermanent, he sees that feeling perception the habitual . . . , . .

tendencies are impermanent, he sees that consciousness is imperman-

ent. His mind rejoices, is pleased, composed and is set on4 the
objects of the element. If, your reverences, others comport them-
selves in undesirable, disagreeable, unpleasant ways towards that
monk, and he receives blows from their hands and from clods of
earth and from sticks and weapons, he comprehends thus: This ‘

body is such that blows from hands affect it and blows from clods
of earth affect it and blows from sticks affect it and blows from
weapons affect it. But this was said by the Lord in the Parable of
the Saw 6 " If, monks, low-down thieves should carve you limb from
:

limb with a two-handled saw, whoever sets his heart at enmity, he,
for this reason, is not a doer of my teaching.
55
Unsluggish energy
shall come to be stirred up by me, unmuddled mindfulness set up,
the body tranquilhsed, impassible, the mind composed and one-
pointed. Now, willingly, let blows from hands affect this body,
let blows from clods of earth from sticks from weapons affect . . . . . .

it, for this teaching of the Awakened Ones is being done.

5

If, your reverences, this monk recollects the Awakened One thus,

if he recollects dhamma thus, if he recollects the Order thus, 6 but

there is not established (in him) the equanimity that depends on

1
Text wrongly reads apodhatu here instead of pathavidhdiu.
2
As at M. i. 140.
3
Here phassa instead of, as is more usual in this sequence, rupa, Just
,

below, the word translated as “ blows ” is also phassa. It means a contact,

something that impinges.
4
Cf. M
i. 435, where instead of adhimuccati is set on, the reading is ,

vimuccati , is freed.
6 M. i. 129.
6
As in the formulae, see e.g . D . ii. 93; S. i. 219/.
 I. 186-187 The Simile of the Elephant's Footprint {Greater) 233
skill; 1 he is strongly moved because 2 of this, he comes to a strongly
moved condition, and thinks :
4
It is unprofitable for me, it is not
me,
profitable for it is ill gotten by me, it is not well gotten by me
that, although I recollect the Awakened One thus, although I
recollect dhamma thus, although I recollect the Order thus, the
equanimity that depends on skill is not established (in me)/ Your
reverences, as a daughter-in-law, having seen her father-in-law, is
strongly moved and comes to a strongly moved condition, so, your
reverences, if while this monk is recollecting the Awakened One . . .

dhamma . . . the Order, the equanimity that depends on skill is

not established (in him); he is strongly moved because of this, he
comes to a strongly moved condition, and thinks :
4
It is unprofitable
for me ... it is not well gotten by me that, although I recollect the
Awakened One thus . . . dhamma the Order thus, the equanimity
. . .

that depends on skill is not established (in me)/ But if, your
reverences, while this monk is recollecting the Awakened One thus
. . . dhamma thus . . . the Order thus, the equanimity that depends
on skill is established (in him), he, because of this [ 187] is pleased.
Up to this point, your reverences, much has been done by the monk.
And what, your reverences, is the liquid element ? The liquid
element 3 may be internal, it may be external. And what,* your
reverences, is the internal liquid element ? Whatever is liquid,
fluid, is internal, referable to an individual or derived therefrom,
that is to say: bile, phlegm, pus, blood, sweat, fat, tears, serum,
saliva, mucus, synovial fluid, urine or whatever other thing is

liquid, fluid, is internal, referable to an individual or derived

therefrom — this, your reverences, is called the internal liquid
element. Whatever is an internal liquid element and whatever

is an external liquid element, just these are the liquid element.

By means of perfect intuitive wisdom it should be seen of this as
it really is, thus This : is not mine, this am I not, this is not my self.
Having seen this thus as it really is by means of perfect intuitive
wisdom, he disregards the liquid element, he cleanses his mind of
the liquid element.
There comes to be a time, your reverences, when the liquid
element that is external is agitated it carries away villages and it ;

carries away little towns and it carries away towns and it carries
away districts and it carries away districts and regions. There
1
upekkd kusalanissita here means the equanimity or indifference due to
mpassana insight or vision.
,

8
2
samvijjati. As at iff. i. 422. Of. Vism. 360.
234 28. Mah dhatthipadopamasutta I. 187-188

comes to be a time, your reverences, when the waters in the great

ocean1 go down 2 a hundred yojanas and when they go down two ,

hundred three hundred

. . four hundred
. five hundred . . . . . . . . .

six hundred yojanas and when they go down seven hundred yojanas.
There comes to be a time, your reverences, when the water in the
great ocean stands at (the height of) seven palm trees (in depth),
when the water stands at (the height of) six . . . five , , . four . . .

three . . , two palm trees (in depth) and when the water stands at

(the height of) one palm tree (in depth). There comes to be a time,
your reverences, when the water in the great ocean stands at
(the depth of) seven men’s stature ... six men’s stature five . . . . .

four . three
. . two men’s stature and when the water stands at
. . .

(the depth of) merely one man’s stature. There comes to be a

time, your reverences, when the water in the great ocean stands at
(the depth of) half a man’s stature, and when the water stands
merely up to his hip merely up to his knee .merely up to his
. . . . .

ankle. There comes to be a time, your reverences, when the water

in the great ocean does not wet even a toe-joint. The impermanence
of this ancient liquid element that is external [188] can be shown,
your reverences, its liability to destruction can be shown But . . .

if, your reverences, while this monk is recollecting the Awakened

One thus, is recollecting dhamma thus, is recollecting the Order

thus, the equanimity that depends on skill is established (in him),
he, because of this is pleased. Up to this point, your reverences,
much has been done by the monk.
And what, your reverences, is the element of heat ? 3 The
heat element may be internal, it may be external. And what,
your reverences, is the internal heat element % Whatever is heat,
warmth, is internal, referable to an individual and derived there-
from, such as by whatever one is vitalised, by whatever one is
consumed, by whatever one is burnt up, and by whatever one has
munched, drunk, eaten and tasted that is properly transmuted
(in digestion), or whatever other thing is heat, warmth, is internal,
referable to an individual or derived therefrom this, your rever- —
ences, is called the internal heat element. Whatever is an internal
element of heat and whatever is an external element of heat, just
these are the element of heat. By means of perfect intuitive

1
Cf. A . iv, 101*2 as far as “ ankle,” and where all this is said to happen to
the waters when a sun appears.
fifth
2
ogacchanti. O.S iv. 66 “ recede
. MA . ii. 227 gives heitha gacchanii .

3
As at M . i. 422.
I. 188-189 The Simile of the Elephant’s Footprint (Greater) 235

wisdom it should be seen of this as it really is, thus This

: is not mine,
this am I not, this is not myself. Having seen this thus as it really
is by means of perfect intuitive wisdom, he disregards the heat
element, he cleanses his mind of the heat element.
There comes a time, your reverences, when the element of heat
that is external is agitated, and it burns up villages and it burns
up little towns and it burns up towns and it burns up districts and
itburns up districts and regions. When it has come to the end of
the crops or to the end of a highway or to the end of a mountain or
to the end of water or to a lovely stretch of level ground, it is
extinguished 1 through lack of fuel. There comes to be a time,
your reverences, when people seek to light a fire with a cock's
feather or with snippets of gristle. 2 The impermanence of this
ancient external element of heat can be shown, your reverences . . .

the equanimity that depends on skill is established (in him), he,

because of this is pleased. Up to this point, your reverences,
much has been done by the monk.
And what, your reverences, is the element of motion ?
3 The
element of motion may be internal, it may be external. And
what, your reverences, is the internal element of motion ? What-
ever is motion, wind, is internal, referable to an individual and
derived therefrom, such as winds going upwards, winds going
downwards, winds in the abdomen, winds in the belly, winds that
shoot across the several limbs, in-breathing, out-breathing, or what-
is internal, referable to an individual
ever other thing is motion, wind,
—
and derived therefrom this, your reverences, is called the internal
element of motion. Whatever is an internal element of motion
and whatever is an external element of motion, just these are the
element of motion. By means of perfect intuitive wisdom it should
be seen of this as it really is, thus : This is not mine, this am I not,
this is not myself. Having seen this thus as it really is by means of
perfect intuitive wisdom, he disregards the element of motion,
he cleanses his mind of the element of motion.
[ 189] There comes a
time, your reverences, when the element of
motion that is external is agitated, and it carries away villages
and it carries away little towns and it carries away towns and it
carries away districts and it carries away districts and regions.
There comes to be a time, your reverences, when in the last month
of the hot weather people are looking about for wind by means of

1
nibbayati. 2
As at A. iv. 47.
3
As at M . i. 422.
 236 28. M ahdhaUhipadopamasutta I. 189-191

a palm (leaf) fan 1 and a fan for fanning the fire, 1 and they do not

expect grasses in the top of the thatch. 2 The impermanence of

this ancient external element of motion can be shown, your rever-
ences . . But if, your reverences, while this monk is recol-
. [ 190] . . .

lecting the Awakened one dhamma the Order thus, the equan-
. . . . . .

imity that depends on skill is established (in him), he, because of this
is pleased. Up to this point, your reverences, much has been done
by the monk.
Your reverences, just as a space that is enclosed by stakes and
creepers and grass and clay is known as a dwelling, so a space
that is enclosed by bones and sinews and flesh and skin is known
as a material shape. If, your reverences, the eye that is internal
is intact 3 but external material shapes do not come within its range
and there is no appropriate impact, then there is no appearance of

the appropriate section 4 of consciousness. If, your reverences, the

eye that is and external material shapes come

internal is intact
within its range but without an appropriate impact, then there is
no appearance of the appropriate section of consciousness. But
when, your reverences, the eye that is internal is intact and
external material shapes come within its range and there is the
appropriate impact, then there is thus an appearance of the appro-
priate section of consciousness. Whatever is material shape in
what has thus come to be, it is included in the group of grasping
after material shape. Whatever is feeling in what has thus come
to be, it is included in the group of grasping after feeling. What-
ever is perception in what has thus come to be, it is included in
the group of grasping after perception. Whatever are the habitual
tendencies in what has thus come to be, they are included in the
group of grasping after the habitual tendencies. Whatever is
consciousness in what has thus come to be, it is included in the
group of grasping after consciousness. He comprehends thus:
4
Thus there is, so it is said, the including, the collecting together,
the coming together of these five groups of grasping/ This was
4
said by the Lord Whoever sees conditioned genesis [ 191] sees
:

1 talavantena pi vidhupanena pi. On vidhupana see B,D. Hi. 253, n. 3.

MA. ii. 229 calls this aggivljanakena.
2
MA. ii. 229, reading ossavane , explains by chadanagge, and
ossavane .
4
says because the water flows out therefrom it is called ossavana” This
means an outflow, running water, making the growth of grass possible.
3 This
passage is quoted at Kvu 620. .

4 bhdga
, but Kvu . reads bhdva. Cf. Miln. Mff.
 I. 191 The Simile of the Elephant's Footprint (Greater) 237

dhamma, whoever sees dhamma sees conditioned genesis.’ 1 These

are generated by conditions that is to say the five groups of grasping.
:

Whatever among these five groups of grasping is desire, sensual

pleasure, affection, catching at, that is the uprising of anguish.
Whatever among these five groups of grasping is the control of
desire and attachment, 2 the ejection of desire and attachment, 2
that is the stopping of anguish. Up to this point, your reverences,
much has been done by the monk.
your reverences, the ear that is internal is intact
If, . . . the nose
that is internal is intact the tongue that is internal
. . . is intact . . .

the body that is internal is intact . . . the mind that is internal is

intact, but external mental objects do not come within its range
and there is no appropriate impact, then there is no appearance of

the appropriate section of consciousness. If, your reverences,

the mind that is internal is intact and external mental objects
come within its range but there is no appropriate impact, then there
is no appearance of the appropriate section of consciousness.

But when, your reverences, the mind that is internal is intact and
external mental objects come within its range and there is the
appropriate impact, then there is thus an appearance of the appro-
priate section of consciousness. Whatever is material shape in
what has thus come to be, it is included in the group of grasping
after material shape. what has thus come to
Whatever is feeling in
be, it is included in the group of grasping after feeling. Whatever
is perception in what has thus come to be, it is included in the

group of grasping after perception. Whatever are the habitual

tendencies in what has thus come to be, they are included in the
group of grasping after the habitual tendencies. Whatever is
consciousness in what has thus come to be, it is included in the
group of grasping after consciousness. He comprehends thus:
£
Thus there is, so it is said, the including, the collecting together,
the coming together of these five groups of grasping.’ This was
said by the Lord :
‘
Whoever sees conditioned genesis sees dhamma ,

whoever sees dhamma sees conditioned genesis.’ These are

generated by conditions, that is to say the five groups of grasping.

Whatever among these five groups of grasping is desire, sensual

pleasure, affection, catching at, that is the uprising of anguish.

Whatever among these five groups of grasping is the control of

1
Untraced. “ Conditioned genesis ” is paticcasamuppada.
2
Synonyms for nibbana, MA. ii. 230.
238 28. MahdhaUhipadopammvMa I. 191-192

desire and Attachment, the ejection of desire and attachment, that

is the stopping of anguish. Up to this point, your reverences,
much has been done by the monk.”
Thus spoke the venerable Sariputta, Delighted, these monks
rejoiced in what the venerable Sariputta had said.

The Greater Discourse on the Simile of the Elephant’s Footprint:

the Eighth

29. GREATER DISCOURSE

4 ON THE SIMILE OF
THE PITH
(Mahasaropamasutta)

[192]Thus have I heard At one time : the Lord was staying near
Rajagaha on Mount Vulture Peak not long after Devadatta had
left (the Order). 1 There the Lord addressed the monks concerning
Devadatta
“ Here, monks, 2 some young man of family has gone forth from
home into homelessness through faith and thinks :
‘
I am beset by
birth, ageing and dying, by grief, sorrow, suffering, lamentation
and despair. I am beset by anguish, overwhelmed by anguish.
Maybe the annihilation of this whole mass of anguish can be shown.’
He, gone forth thus, receives gains, honours, fame. 3 Because of
the gains, honours, fame, he becomes satisfied, his purpose is ful-
filled. Because of the gains, honours, fame, he exalts himself and
disparages others, saying It is I who am a recipient, being
:
‘

famous, but those other monks are little known, of little esteem.’ 6
He, because of the gains,, honours, fame, is exultant, indolent, and
falls into sloth; being indolent, he dwells ill. Monks, it is like a
man walking about aiming at the pith, seeking for the pith, looking
1
As at S. i. 153; and cf. Vin . ii. 199, where it is said that Devadatta, having
created a schism in the Order, went to Gayaslsa with five hundred monks.
See also Miln. 160.
2
As at if. i. 200, 460=^4. ii. 123. 3
Cf. S. ii. 226 ff.; A . ii. 73, ii. 343.
4
Cf. M. iii. 38.
6
See under appesakkha in CPD. MA. ii. 231 not only says appaparivdra
(seldom “ invited ”), but “ going before or after (the meal) they do not
receive (anything).”
 I. 192-193 The Simile of the Pith {Greater) 239

about for the pith of a great, stable and pithy

tree, 1 who passes by
the pith by the softwood, passes by the bark, passes
itself, passes
by the young shoots, and who, having cut down the branches and
foliage, might go away taking them with him thinking they were
the pith. A man with vision,
having seen him, might say Indeed :
e

this good man does not know the pith, he does not know the soft-
wood, he does not know the bark, he does not know the young
shoots, he does not know the branches and foliage, inasmuch as
this good man, walking about aiming at the pith, seeking for the
pith, looking about for the pith of a great, stable and pithy tree,
by the pith itself, passes by the softwood, passes by the bark,
passes
passes by the young shoots, and having cut down the branches and
foliage, is going away taking them with him thinking they are the
pith. So will he not get the good that could be done by the pith
5
because it is the pith. Even so, monks, some young man of family
here, having gone forth from home into homelessness through
faith, thinks I am beset by birth, ageing and dying, by grief,
:
‘

sorrow, suffering, lamentation and despair, I am beset by anguish,

overwhelmed by anguish. Maybe the annihilation of this whole
mass of anguish can be shown.’ He, gone forth thus, receives
gains, honours, fame. Because of the gains, honours, fame, he
becomes satisfied, his purpose is fulfilled. Because of the gains,
honours, fame, he exalts himself, [193] disparages others, thinking:
‘
It is I who am a recipient, but these other monks are little known,
of little He, because of the gains, honours, fame, is
esteem.’
exultant, indolent and falls into sloth; being indolent, he dwells ill.
Monks, this is called a monk who takes hold of the branches and
foliage of the Brahma-faring, and because of this he fails of (full)
accomplishment. 2
But, monks, some young man of family here comes to have
gone forth from home into homelessness through faith, and thinks
4
1 am beset by birth, ageing and dying, by grief, sorrow, suffering,

lamentation and despair. I am beset by anguish, overwhelmed by

anguish. But perhaps the annihilation of this whole mass of
anguish can be shown.’ He, gone forth thus, receives gains,
honours, fame. But because of the gains, honours, fame, he does
not become satisfied, his purpose is not fulfilled. Because of the
gains, honours, fame, he does not exalt himself, he does not
1
See S. v. 163 /.
2
MA. ii. 231, he thinks that it is enough that he has attained the essence
up to this point.
240 29. Mahasdropamasvtta I. 193-194

disparage others. Because of the gains, honours, fame, he is not

exultant, he is not indolent, he does not fall into sloth. Being
diligent, he attains success in moral habit. He, because of this
success in moral habit, becomes satisfied, his purpose is fulfilled.
Because of this success in moral habit, he exalts himself, disparages
others, thinking It is I who am of
:
‘
(good) moral habit, lovely in
character, but these other mo nks are of wrong moral habit, evil in

character.’ Because of this success in moral habit, he is exultant,

he is indolent, he Being indolent, he dwells ill.

falls into sloth.

Monks, it is like a man

walking about aiming at the pith, seeking
for the pith, looking about for the pith of a great, stable and pithy
tree, who passes by the pith itself the softwood . the bark,
. . . . .

and who, having cut off the young shoots, might go away taking
them with him thinking they were the pith. A man with vision,
Indeed this good man does not know
c
having seen him, might say :

the pith . the softwood

. . the bark. . the young shoots, he does
. . . .

not know the branches and foliage, inasmuch as this good man,
walking about aiming at, seeking and looking about for the pith
of a great, stable and pithy tree, passes by the pith itself, passes by
the softwood, passes by the bark, and having cut down the young
shoots, is going away taking them thinking they are the pith. So
will he not get the good that could be done by the pith because it
is Even so, monks, some young man of family, having
the pith.’
gone forth from home into homelessness, thinks: Because of . . .

this success in moral habit, he is exultant, indolent, he falls into

sloth. Being indolent, he dwells ill. [ 194] Monks, this is called a
monk who takes hold of the young shoots of the Brahma-faring,
and because of this he fails of (full) accomplishment.
But, monks, some young man of family here comes to have
gone forth from home into homelessness through faith, and thinks
‘
I am beset by birth, by ageing and dying, by grief, sorrow, suffering,
lamentation and despair, I am beset by anguish, overwhelmed by
anguish. But perhaps the annihilation of this whole mass of
anguish can be shown.’ He, gone forth thus, receives gains,
honours, fame. But because of the gains, honours, fame, he does
not become satisfied, his purpose is not fulfilled. Because of the
gains, honours, fame, he does not exalt himself, does not disparage
others. Because of the gains, honours, fame, he is not exultant,
not indolent, he does not fall into sloth. Being diligent, he attains
success in moral habit. He, because of this success in moral habit,
becomes satisfied, but not yet is his purpose fulfilled. He, because
 L 194-195 The Simile of the Pith {Greater) 241

of this success in moral habit, does not exalt himself, does not
disparage others. He, because of this success in moral habit, is
not exultant, he is not indolent, he does not fall into sloth. Being
diligent, he gains success in concentration. He, because of this
success in concentration, becomes satisfied, his purpose is fulfilled.

He, because of this success in concentration, exalts himself, dis-

parages others, saying: ‘
It is I who am concentrated, their minds
are wandering.’ He, because of this success in concentration, is
exultant, indolent, he falls into sloth. Being indolent, he dwells
ill. Monks, it is like a man walking about aiming at the pith,
seeking and looking about for the pith of a great, stable and pithy
tree, who passes by the pith itself, passes by the softwood, and who,
having cut off the bark, might go away taking it with him thinking
it was the pith. A man with vision, having seen him, might say:
4
Indeed this good man does not know the pith the softwood . . . . . .

the bark the young shoots, he does not know the branches and
. . .

foliage, inasmuch as this good man walking about aiming at the

pith, seeking for the pith, looking about for the pith of a great,
stable and pithy tree, passes by the pith itself,passes by the soft-
wood, and having cut off the bark, is going away taking it with
him thinking it is the pith. So will he not get the good that could
be done by the pith because it is the pith.’ Even so, monks, some
young man of family here, having gone forth from home into
homelessness through faith, thinks. He, because of this success
. . .

in concentration, is exultant, indolent, he falls into sloth. Being

indolent, he dwells ill. Monks, this [195] is called a monk who
takes hold of the bark of the Brahma -faring, and because of this he
fails of (full) accomplishment.
But, monks, some young man of family here comes to have
gone forth from home into homelessness through faith, and thinks:
4
am beset by birth, by ageing and dying, by grief, sorrow, suffering,
1
lamentation and despair, I am beset by anguish, overwhelmed by
anguish. But perhaps the annihilation of this whole mass of
anguish can be shown/ He, gone forth thus, receives gains,
honours, fame. But because of the gains, honours, fame, he does
not become satisfied, his purpose is not fulfilled. Because of the
gains, honours, fame, he does not exalt himself, does not disparage
others. Because of the gains, honours, fame, he is not exultant,
not indolent, he does not fall into sloth. Being diligent, he attains
success in moral habit. Because of this success in moral habit,
he becomes satisfied, but not yet is his purpose fulfilled. He,
242 29. Mahdsaropamasutta I. 195-196

because of this success in moral habit, does not exalt himself, does
not disparage others. He, because of this success in moral habit,
is not exultant, not indolent, he does not fall into sloth. Being
diligent, he gains success in concentration. He, because of this
success in concentration, is satisfied, but not yet is his purpose

fulfilled. He, because of this success in concentration, does not

exalt himself, does not disparage others. He, because of this success
in concentration, is not exultant, not indolent, he does not fall into
sloth. Being diligent, he gains knowledge and insight. He, because
of this knowledge and insight, becomes satisfied, his purpose is
fulfilled. Because of this knowledge and insight, he exalts himself,
disparages others, saying: It is I who dwell knowing, seeing, but
‘

these other monks dwell not knowing, not seeing.' Because of

this knowledge and insight he is exultant, indolent, he falls into
sloth. Being indolent, he lives ill. Monks, it is like a man walking
about aiming at the pith, seeking for the pith, looking about for
the pith of a great, stable and pithy tree, and who, passing by the
pith itself, having cut out the softwood might go away taking it
with him thinking it was the pith. A man with vision, having
4
seen him, might say: Indeed this good man does not know the
pith . .the softwood
. . .the bark
. the young shoots, he does
. . .

not know the branches and foliage, inasmuch as this good man
walking about aiming at the pith, seeking for the pith, looking
about for the pith of a great, stable and pithy tree, passes by the
pith itself, and having cut out of the softwood, goes away taking it
with him thinking it is the pith. So will he not get the good that
could be done by the pith because it is the pith.’ [196] Even so,
monks, some young man of family here has gone forth from home
into homelessness through faith, and thinks: He, because of
. . .

this knowledge and vision is exultant, indolent, he falls into sloth.

Being indolent he lives ill. Monks, this is called a monk who takes
hold of the softwood of the Brahma -faring, and because of this he
fails of (full) accomplishment.
But, monks, some young man of family here comes to have
gone forth from home into homelessness through faith, and thinks:
1 am beset by birth, by ageing and dying, by grief, sorrow, suffering,
4

lamentation and despair, I am beset by anguish, overwhelmed by

anguish. But perhaps the annihilation of this whole mass of
anguish can be shown.' He, gone forth thus, receives gains,
honours, fame. But because of the gains, honours, fame, he is
not satisfied, his purpose is not fulfilled. Because of the gains,
I* 196 The Simile of the Pith (Greater) 243
honours, fame, he does not exalt himself, does not disparage others.
Because of the gains, honours, fame, he is not exultant, he is not
indolent, he does not fall into sloth. Being diligent, he attains
success in moral habit/ Because of this success in moral habit,
he becomes satisfied, but not yet is his purpose fulfilled. He,
because of this success in moral habit, does not exalt himself, does
not disparage others. Because of this success in moral habit he
is not exultant, he is not indolent, he does not fall into sloth. Being
diligent, he attains success in concentration. Because of this
success in concentration, he becomes satisfied, but not yet is his
purpose fulfilled. Because of this success in concentration, he does
not exalt himself, does not disparage others. Because of this success
in concentration, he is not exultant, he is not indolent, he does not

fall Being diligent, he attains knowledge and vision.

into sloth.
Because of this knowledge and vision, he becomes satisfied, but
not yet is his purpose fulfilled. Because of this knowledge and
vision he does not exalt himself, does not disparage others. Be-
cause of this knowledge and vision, he is not exultant, he is not
indolent, he does not fall into sloth. Being diligent, he obtains
release as to things of time. 1 The situation occurs, monks, when
that monk falls away from freedom as to things of time. 2 Monks,
it is like a man walking about aiming at the pith, seeking for the

pith, looking about for the pith of a great, stable and pithy tree,
and who, having cut out the pith itself, might go away taking it
with him, knowing it to be the pith. A man with vision, having
seen him, might say: Indeed this good man knows the pith, he
‘

knows the softwood, he knows the bark, he knows the young

1
samayavimokkha This is probably a release both as to things that are
.

worldly, mundane and temporal, and as to what is passing or temporary in

its nature. As such it is of a less high order than asamayavimokkha, below,
from which there is no falling away, for it is “ unshakable.” MA. ii. 232,
quoting Pts. ii. 40 says this is the four ways, the four fruits and nibbana;
while samayavimokkha is the four meditations and the four attainments in
immateriality. Vimokkha may have an objective reference to the things one
is freed from; while vimutti may be the subjective experience of (mental)
freedom. It is curious that the preliminaries to attaining samayavimokkha
and asamayavimokkha appear to be identical. This may be due either to
some error on the part of a scribe or transcriber, or to some lacuna in the text.
For this passage, speaking of ever greater and greater powers won by a monk,
may have intended to show that asamayavimokkha was a higher achievement
than samayavimokkha.
2
samayavimutti Word occurrs also at Sn. 54; A.
. iii. 349. And for
samayavimutta see A. iii. 173; Kvu. 91; Pug . 4, 11.
244 29. Mahdsdropamasutta I. 196-197

shoots, he knows the branches andfoliage, inasmuch as this good

man walking about aiming at the pith, seeking for the pith, looking
about for the pith [ 197] of a great, stable and pithy tree, having
cut out the pith itself, is going away taking it with him, knowing
it to be the pith. So will he get the good that could be done by
the pith because it is the pith.’ Even so, monks, some young man
of family here comes to have gone forth from home into homelessness
through faith, and thinks I am beset by birth, by ageing and dying,
:
‘

by grief, sorrow, suffering, lamentation, despair. I am beset by

anguish, overwhelmed by anguish. But perhaps the annihilation
of the whole mass of anguish can be shown.’ He, gone forth thus,
receives gains, honours, fame. But because of these gains, honours,
fame, he is not satisfied, his purpose is not fulfilled. Because of
these gains, honours, fame, he does not exalt himself, does not
disparage others. Because of these gains, honours, fame, he is
not exultant, he not indolent, he does not fall into sloth. Being
is

diligent, he attains success in moral habit. Because of this success

in moral habit, he becomes satisfied, but not yet is his purpose
fulfilled. Because of the success in moral habit, he does not exalt
himself, does not disparage others. Because of this success in
moral habit, he is not exultant, he is not indolent, he does not fall
into sloth. Being diligent, he attains success in concentration.
Because of this success in concentration, he becomes satisfied, but
not yet is his purpose fulfilled. Because of this success in concen-
tration, he does not exalt himself, does not disparage others.
Because of this success in concentration, he is not exultant, he is
not indolent, he does not fall into sloth. Being diligent, he attains
knowledge and vision. Because of this knowledge and vision, he
becomes satisfied, but not yet is his purpose fulfilled. Because of
this knowledge and vision, he does not exalt himself, does not
disparage others. Because of this knowledge and vision, he is not
exultant, he is not indolent, he does not fall into sloth. Being
diligent, he obtains release as to things that are timeless. This is
impossible, monks, it cannot come to pass, that a monk should
fall away from freedom as to things that are timeless.
So it is, monks, that this Brahma-faring1 is not for advantage in
gains, honours, fame; it is not for advantage in moral habit, it is
not for advantage in concentration, it is not for advantage in know-
ledge and vision. That, monks, which is unshakable freedom of

1
As at M . i. 204-5.
 I. 197-198 The Simile of the Pith (Greater) 245

mind, 1 this is the goal, 1 monks, of this Brahma-faring, this the

pith, 1 this the culmination.” 1
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Greater Discourse on the Simile of the Pith

The Ninth

30. LESSER DISCOURSE ON THE SIMILE OF

THE PITH
( Culasaropamasutta

[198] Thus have I heard At one time the Lord was staying near
:

SavatthI in the Jeta Grove in Anathapindika’s monastery. Then

the brahman Pingalakoccha 2 approached the Lord having ;

approached, he exchanged greetings with the Lord; having ex-

changed greetings of friendliness and courtesy, he sat down at a
respectful distance. As he was sitting down at a respectful distance,
the brahman Pingalakoccha spoke thus to the Lord: “Good
Gotama, those who are leaders in religious life, 3 heads of companies,
heads of groups, teachers of groups, well known, famous, founders
of sects, 4 much honoured 5 by the many folk, that is to say,
Piirana Kassapa, 6 Makkhali of the Cowpen, Ajita of the Hair-
blanket, Pakudha Kaccayana, Sanjaya Belattha’s son, 7 the Jain

1
MA. 232 explains all these terms by the fruit of arahantship.
ii.

2
MA. 232 says Koecha was his name, and he was called pingala because
ii.

he was tawny. A similar meeting with the following conversation with the
Lord is ascribed to the wanderer Subhadda at D. ii. 150-61.
8
samanabrahmcma, but see reasons given at Dial. ii. 165 n. for translating
here as above; also see M . i. 227.
4
titthakard , see Fur . Dial. i. 143, n.
5
sSdhu, MA.
233 sadhu, wndara, swppurisa.
ii.
6
The doctrines of these six “ heretical ” teachers are set forth at D. i.
58-64. Their names occur also at . i. 250. M
MA. ii. 233-34, in explaining
them, resembles DA. 142-44. On Purana Kassapa and Makkhali Gosala,
see A. L. Basham, History and Doctrines of the Ajivikas, 1950.
7
MA. ii. 144 says Belaithassa putto. So “ the son of the
234= DA. i.

Belatthi slave-girl ” of Dial. ii. 166 is not corroborated by these two com-
mentarial passages. But there is also the reading Belatthiputto as at
M. i. 547.
246 I. 198-199

(Nigai^tha) Natlia’s son —did all these, according to their own

assertion, understand 1 or did they not all understand, or did some
understand, and did some not understand ?”
“ Enough, brahman, let this be: ‘Did all these, according to
their own assertion, understand or did they not all understand,
or did some understand, and did some not understand V I will
teach you dhamma brahman,
,
listen to it, attend carefully, and I
will speak.”
“ Yes, Lord,” the brahman Pingalakoccha answered the Lord in
assent.
“ Brahman, it is like a man walking about aiming at the pith,
seeking for the pith, looking about for the pith of a great, stable
and pithy tree, who passes by the pith itself, passes by the softwood,
passes by the bark, passes by the young shoots, and who, having
cut down the branches and foliage, might go away taking them
with him thinking they were the pith. A man with vision, having
seen him, might say: Indeed this good man does not know the
‘

pith the softwood

. . . the bark the young shoots, he does
. . . . . .

not know the branches and foliage, inasmuch as this good man,
walking about aiming at the pith, seeking for the pith, looking
about for the pith of a great, stable and pithy tree, passes by the
pith itself the softwood
. . the bark
. the young shoots, and
. . . . . .

having cut down the branches and foliage is going away taking them
with him thinking they are the pith. So will he not get the good
that could be done by the pith because it is the pith/
Or, brahman, it is like a man walking about aiming at the pith,
seeking for the pith, looking about for the pith of a great, stable
and pithy tree, who passes by the pith itself the softwood [199] . . .

. . . the bark, and who, having cut off the young shoots, might go
away taking them with him thinking they were the pith. A man
with vision, having seen him, might say: Indeed this good man ‘

does not know the pith the softwood the bark . the young
. . . . . . . .

shoots, he does not know the branches and foliage, inasmuch as

this good man, walking about aiming at the pith ... of a great,
stable and pithy tree, passes by the pith itself the softwood . . . . . .

the bark, and having cut down the young shoots, is going away
taking them with him thinking they are the pith. So will he not
get the good that could be done by the pith because it is the pith.’

According to MA. ii. 234, if their assertion was one that led onwards,
then they understood.
I. 199-200 The Simile of the Pith (Lesser) 247

Or, brahman, it is like a man walking about aiming at the pith,

seeking for the pith, looking about for the pith of a great, stable
and pithy tree, who passes by the pith itself the softwood, . . .

and who, having cut off the bark, might go away taking it with
him thinking it was the pith. A man with vision, having seen him,
might say; Indeed this good man does not know the pith
‘
the . . .

softwood the bark

. , the young shoots, he does not know the
. . . .

branches and foliage, inasmuch as this good man, walking about

aiming at the pith ... of a great, stable and pithy tree, passes by
the pith itself, passes by the softwood, and having cut off the bark,
is going away taking it with him thinking it is the pith. So will
he not get the good that could be done by the pith because it is the
pith/
Or, brahman, it is like a man walking about aiming at the pith,
seeking for the pith, looking about for the pith of a great, stable
and pithy tree, who passes by the pith itself and who, having cut
out the softwood, might go away taking it with him thinking it
was the pith. A man with vision, having seen him, might say:
‘
Indeed this good man does not know the pith the softwood . . . . . .

the bark . . . the young shoots, he does not know the branches and
foliage, inasmuch as this good man, walking about aiming at the
pith ... of a great, stable and pithy tree, passes by the pith itself,
and having cut out the softwood, is going away taking it with him
thinking it is the pith. So will he not get the good that could be
done by the pith because it is the pith/
Or, brahman, it is like a man walking about aiming at the pith,
seeking for the pith, looking about for the pith of a great, stable and
pithy tree, and who, having cut out the pith itself knowing it to be
the pith, might go away taking it with him. A man with vision,
having seen him, might say: 'Indeed this good man knows the
pith, he knows the softwood, he knows the bark, he knows the
young shoots, he knows the branches and foliage, inasmuch as this
good man, walking about aiming at the pith, seeking for the pith,
looking about for the pith of a great, stable and pithy tree, having
cut out the pith itself, [ 200] is going away taking it with him
knowing it to be the pith. So will he get the good that could be
done by the pith because it is the pith/
Even so, brahman, some person here comes to have gone forth
from home into homelessness out of faith, and thinks: I am beset ‘

by birth, by ageing and dying, by grief, sorrow, suffering, lament-

ation and despair, I am beset by anguish, overwhelmed by anguish.
 248 30. CulasdropamasiUta I. 200-201

But perhaps the annihilation of this whole mass of anguish can be

shown.’ He, gone forth thus, receives gains, honours, fame.
Because of these gains, honours, fame, he is satisfied, his purpose is
fulfilled. Because of the gains, honours, fame, he exalts himself,
disparages others, saying: It is I who am a recipient, being famous,
‘

but these other monks are little known, of little esteem.’ And he
does not develop the desire for nor does he strive for realising those
other things which are higher and more excellent than gains,
honours, fame. He becomes remiss and lax. Brahman, it is like

a man walking about aiming at the pith, seeking for the pith,
looking about for the pith of a great, stable and pithy tree, who
passing by the pith, passing by the softwood, passing by the bark,
passing by the young shoots, having cut down the branches and
foliage, is going away taking them with him thinking they are the
pith. So will he not get the good that could be done by the pith
because it is the pith. In accordance with this simile, brahman,
do I call this person.
But, brahman, some person here comes to have gone forth from
home into homelessness through faith, and thinks: I am beset by e

birth, by ageing and dying, by grief, sorrow, suffering, lamentation

and despair. I am beset by anguish, overwhelmed by anguish.
But perhaps the annihilation of this whole mass of anguish can be
shown.’ He, gone forth thus, receives gains, honours, fame. He,
because of these gains, honours, fame, does not become satisfied, his
purpose is not fulfilled. He, because of these gains, honours, fame,
does not exalt himself, does not disparage others. And he develops
a desire for and strives for realising those other things which are
higher and more excellent than gains, honours, fame. He does not
become remiss or lax. He attains success in moral habit. He,
because of this success in moral habit, becomes satisfied, his purpose
is fulfilled. He, because of this success in moral habit, exalts
himself, disparages others, thinking:
4
It is I who am of (good)
moral habit, lovely in character, but these other monks are of
wrong moral habit, evil in character.’ And he does not develop a
desire for nor does he strive for realising those other things which
are higher and more excellent than success in moral habit. [ 201] He
becomes remiss and lax. Brahman, it is like a man walking about
aiming at the pith, seeking for the pith, looking about for the pith
of a great, stable and pithy tree, who passing by the pith itself . . .

the softwood . . . the bark, having cut off the young shoots, is going
away taking them with him thinking they are the pith. So will
I. 201-202 The Simile of the Pith (Lesser) 249

he not get the good that could be done by the pith because it is
the pith. In accordance with this simile, brahman, do I call this
person.
But, brahman, some person here comes to have gone forth
1 am
4
from home into homelessness through faith, and thinks :

beset by birth, by ageing and dying, by grief, sorrow, suffering,

lamentation and despair. I am beset by anguish, overwhelmed
by anguish. But perhaps the annihilation of this whole mass of
anguish can be shown.’ He, gone forth thus, receives gains,
honours, fame. He, because of these gains, honours, fame, does
not become satisfied, his purpose is not fulfilled. He, because of
these gains, honours, fame, does not exalt himself, does not disparage
others. And he develops a desire for and strives for realising those
other things which are higher and more excellent than gains,
honours, fame. He does not become remiss or lax. He attains
success in moral habit. He, because of this success in moral habit
becomes satisfied, but not yet is his purpose fulfilled. He, because
of this success in moral habit, does not exalt himself, does not
disparage others, and he develops a desire for and strives for realising
those other things which are higher and more excellent than success
in moral habit. He does not become remiss or lax. He attains
success in concentration. He, because of this success in concentra-
tion becomes satisfied, his purpose is fulfilled. He, because of this
success in concentration, exalts himself, disparages others, thinki ng:
‘
It is I who am composed, my mind one-pointed, but these other
monks are not composed, their minds are wandering.’ And he
does not develop a desire for nor does he strive for realising those
other things which are higher and more excellent than success in
concentration. He becomes remiss and lax. Brahman, it is like
a manwalking about aiming at the pith, seeking for the pith,
looking about for the pith of a great, stable and pithy tree, and who,
passing by the pith itself, passing by the softwood, having cut off
the bark, is going away taking it with him thinking it is the pith.
So will he not get the good that could be done by the pith because
it is the pith. In accordance with this simile, brahman, do I call
this person.
But, brahman, some person here comes to have gone forth from
home into homelessness through faith, and thinks: I am beset by ‘

by ageing and dying, [202] by grief, sorrow, suffering, lament-

birth,
ationand despair. I am beset by anguish, overwhelmed by anguish.
But perhaps the annihilation of this whole mass of anguish can be
 250 30. Culasaropamasutta I. 202-203

shown.* He, gone forth thus, receives gains, honours, fame. He,
because of these gains, honours, fame is not satisfied, his purpose is
not fulfilled. He, because of these gains, honours, fame, does not
exalt himself, does not disparage others. And he develops a desire
for and strives for realising those other things which are higher and
more excellent than gains, honours, fame. He does not become
remiss or lax. He attains success in moral habit. He, because of
this success in moral habit, becomes satisfied, but not yet is his

purpose He, because of this success in moral babit, does

fulfilled.

not exalt himself, does not disparage others, And he develops a

desire for and strives for realising those other things which are higher
and more excellent than success in moral habit, He does not
become remiss or lax. He attains success in concentration. He,
because of this success in concentration, becomes satisfied, but not
yet is his purpose fulfilled. He, because of this success in con-
centration, does .not exalt himself, does not disparage others.
And he develops a desire for and strives for realising those other
things which are higher and more excellent than success in con-
centration. He does not become remiss or lax. He attains know-
ledge and vision. Because of that knowledge and vision he becomes
satisfied, his purpose is fulfilled. He, because of that knowledge
and vision, exalts himself, disparages others, thinking: ‘
It is I
who dwell knowing and seeing, but these other monks dwell not
knowing, not seeing.* And he does not develop a desire for, does
not strive for realising those other things which are higher and
more excellent than knowledge and vision. He becomes remiss and
lax. Brahman, it is like a man walking about aiming at the pith,
seeking for the pith, looking about for the pith of a great, stable
and pithy tree, who, passing by the pith itself, having cut out the
softwood, is going away taking it with him thinking it is the pith.

So will he not get the good that could be done by the pith because
it is the pith. In accordance with this simile, brahman, do I call
this person.
But, brahman, some person here comes to have gone forth from
1 am beset
4
home into homelessness through faith, and thinks :

by birth, by ageing and dying, by grief, sorrow, suffering, lament-

ationand despair, I am beset by anguish, overwhelmed by anguish.
But perhaps the annihilation of this whole mass of anguish can be
shown.’ He, gone forth thus, [203] receives gains, honours, fame.
He, because of these gains, honours, fame, is not satisfied, his purpose
is not fulfilled. He, because of these gains, honours, fame, does not
I. 203-204 The Simile of the Pith (Lesser) 251

exalt himself, does not disparage others. And he develops a desire

forand strives for realising those other which are higher and
tilings
more excellent than gains, honours, fame He does not become remiss
.

or lax. He attains success in moral habit. He, because of this success

in moral habit becomes satisfied, but not yet is his purpose fulfilled.
He, because of this success in moral habit, does not exalt himself,
does not disparage others. And he develops a desire for and strives
for realising those other things which are higher and more excellent
than success in moral habit. He does not become remiss and lax.
He attains success in concentration. He, because of this success
in concentration, becomes satisfied, but not yet is his purpose
fulfilled. He, because of this success in concentration, does not
exalt himself, does not disparage others. And he develops a desire
for and strives for realising those things which are higher and more
excellent than success in concentration. He does not become
remiss or lax. He attains knowledge and vision. He, because of
this knowledge and vision, becomes satisfied, but not yet is his
purpose fulfilled. He, because of this knowledge and vision,
does not exalt himself, does not disparage others. And he develops
a desire for and strives for realising those other things which are
higher and more excellent than knowledge and vision. He does
not become remiss or lax.
And what, brahman, are the things that are higher and more
excellent than knowledge and vision ? Brahman, some monk here,
aloof from pleasures of the senses, aloof from unskilled states of
mind, entering into the first meditation which is accompanied by
initial thought and discursive thought, is bom of aloofness, and is
rapturous and joyful, abides in it. This, brahman, is a state that
is higher and more excellent than knowledge and vision. And
again, brahman, the monk, by allaying initial and discursive thought,
with the mind subjectively tranquillised and fixed on one point,
enters into and abides in the second meditation, which is devoid of
initial and discursive thought, is bom of concentration, and is

rapturous and joyful. This too, brahman, is a state that is higher

and more excellent than knowledge and vision. And again,

brahman, the monk, by the fading out of rapture, dwells with
equanimity, attentive and clearly conscious; and he experiences
in his person that joy of which the ariyans say: Joyful lives he ‘

who has equanimity and is mindful and entering into the third
’
;

meditation, he abides in it. This too, [204] brahman, is a state

that is higher and more excellent than knowledge and vision. And
252 I. 204-205

again, brahman, the monk by getting rid of joy, by getting rid of

anguish, and by the going down of his former pleasures and sorrows,
entering into the fourth meditation, which has neither anguish
nor joy, and which is entirely purified by equanimity and mind-
fulness, abides in it. This too, brahman, is a state that is higher
and more excellent than knowledge and vision. And again,
brahman, a monk, by passing quite beyond all perception of
material shapes, by the going down of perception of sensory re-
actions, by not attending to perceptions of variety, thinking
e
Ether is unending,’ entering on the plane of infinite ether, abides
in it. This too, brahman, is a state that is higher and more excellent
than knowledge and vision. And again, brahman, a monk, by
passing quite beyond the plane of infinite ether, thinking: Con- ‘

sciousness is unending,’ entering on the plane of infinite conscious-

ness, abides in it. This too, brahman, is a state that is higher and
more excellent than knowledge and vision. And again, brahman,
a monk, by passing quite beyond the plane of infinite consciousness,
4
thinking, There is not anything,’ entering on the plane of no-thing,
abides in it. This too, brahman, is a state that is higher and more
excellent than knowledge and vision. And again, brahman, a
monk, by passing quite beyond the plane of no-thing, entering on
the plane of neither-perception-nor-non-perception, abides in it.

This too, brahman, is a state that is higher and more excellent than
knowledge and vision. And again, brahman, a monk, by passing
quite beyond the plane of neither-perception-nor-non-perception,
entering on the stopping of perception and feeling, abides in it.

And having seen by intuitive wisdom his cankers are utterly de-
stroyed. This too, brahman,
is a state that is higher and more

excellent than knowledge and vision. These, brahman, are the

states that are higher and more excellent than knowledge and
vision.
Brahman, it is like a man walking about aiming at the pith,
seeking for the pith, looking about for the pith of a great, stable
and pithy tree, and who having cut out the pith itself, goes away
taking it with him knowing it to be the pith. He will get the good
that could be done by the pith because it is the pith. In accord-
ance with this simile, brahman, do I call this person.
So it is, brahman, that Brahma-faring
is not for advantage
this
in gains, honours, fame, it is not for
advantage in moral habit, it
is not for advantage in concentration, it is not for advantage in

knowledge and vision. That, [205] brahman, which is unshakable

I. 205 The Simile of the Pith (Lesser) 253

freedom of mind, this is the goal, brahman, of this Brahma-faring,

this the pith, this the culmination.”
When this had been said, Pingalakoecha the brahman spoke thus
to the Lord: “ It is wonderful, good Gotama; good Gotama, it is
wonderful. It is as if, good Gotama, one might set upright what
had been upset, or might disclose what was covered, or might point
out the way to one who had gone astray, or might bring an oil
lamp into the darkness so that those with vision might see material
—
shapes even so is dhamma made clear in many a figure by the good
Gotama. I am going to the revered Gotama for refuge, and to
dhamma and to the Order of monks. May the good Gotama accept
me as a lay-follower, one gone for refuge from this day forth for
as long as life lasts.”

Lesser Discourse on the Simile of the Pith :

the Tenth

The Third Division1

1 This Division does not appear to have a name.

IV. THE GREATER DIVISION OF THE PAIRS
(Mahayamakavagga)
 31. LESSER DISCOURSE IN GOSINGA
(Culagosingasutta)

Thus have I heard: At one time the Lord was staying near Nadika
in the brick hall. Now at
that time 1 the venerable Anumddha and
the venerable Nandiya and the venerable Kimbila were staying in
a grove 2 in the Gosinga sal-wood. Then the Lord, emerging from
solitary meditation towards evening,approached that grove in the
Gosinga sal-wood. The keeper of the grove saw the Lord coming
from a distance; and seeing him, he spoke thus to the Lord: “ Do
not, recluse, enter this grove; there are three young men of family
4

staying here desiring Self 3 do not cause them discomfort.” The

;

venerable Anuruddha heard the keeper of the grove conferring with

the Lord; having heard, he spoke thus to the keeper of the grove:
“ Do not, good grove-keeper, impede the Lord. It is our teacher,
the Lord, whoThen the venerable Anuruddha
is arriving.”
approached the venerable Nandiya and the venerable Kimbila;
having approached, he spoke thus to the venerable Nandiya and
the venerable Kimbila: “ Go forward, venerable ones, go forward,
venerable ones; our teacher, [ 206] the Lord is arriving.”
Then the venerable Anuruddha and the venerable Nandiya and
the venerable Kimbila, having gone out to meet the Lord, one
received his bowl and robe, one made ready a seat, one set out
water for (washing) the feet. Then the Lord sat down on the seat
made ready as he was sitting down the Lord bathed his feet. Then
;

these venerable ones, having greeted the Lord, sat down at a respect-
ful distance. As the venerable Anuruddha was sitting down at a
Lord spoke thus to him:
respectful distance, the
“ I hope that things are going well with you, Anuruddhas ,
I
9
hope you are keeping going, I hope you are not short of almsfood V
1
TMs Sutta, as far as p. 259, is the same as M. iii. 155-57, except for a
few variations, which include the locations given for the events. Cf. aJso
Vin i. 350-52 (and see B.D, iv. 501 ff. for notes); and also
, M
i. 462 and Vin . .

ii. 182.
2
MA. ii. 235-36 speaks of daya as aranna, jungle or forest.
3
attakamarupd.
4 The plural Anuruddha is here used for the three names of the three
separate monks.

257
258 31. Cvlagosingasutta I. 206-207

“ Things are going well, Lord, we are keeping going, Lord, and,
,,
Lord, we are not short of almsfood.
“ I hope that you, Anuruddhas, are living all together on friendly
terms and harmonious, as milk and water blend, regarding one
another with the eye of affection V’ 1
“ Yes, certainly, Lord, we are living all together on friendly
terms and harmonious, as milk and water blend, regarding one
another with the eye of affection.”
that you, Anuruddhas, are living all together on
(S
And Kow is it

friendly terms and harmonious, as milk and water blend, regarding

one another with the eye of affection ?”
“
As to this, Lord, it occurred to me :
2 Indeed it is a gain for me,
indeed it is well gotten by me, that I am living with such fellow
Brahma -farers. On account of this, Lord, for these venerable ones
friendliness 3 as to acts of body, whether openly or in private, has
risen up in me, friendliness as to acts of speech, whether openly or
in private, has risenup in me, friendliness as4o acts of thought,
whether openly or in private, has risen up in me. Because of this,
Lord, it occurred to me Now, suppose that I, having surrendered
:

my own mind, should live only according to the mind of these

venerable ones ? So I, Lord, having surrendered my own mind,
am living only according to the mind of these venerable ones.
Lord,we have divers bodies, 4 but assuredly only one mind.”
And the venerable Nandiya too. And the venerable Kimbila
. . .

too spoke thus to the Lord: “ As to this, it occurred to me, Lord:

Indeed it is a gain for me, indeed by me, that I
it is well gotten
am living with such fellow Brahma-farers. account of this, On
Lord, for these venerable ones, friendliness as to acts of body,
whether openly or in private, has risen up in me, friendliness as to
acts of speech, whether openly or in private, has risen up in me,
friendliness as to acts of thought, whether openly or in private,
has risen up in me. Because of this, Lord, it occurred to me:
Now, suppose that I, [207] having surrendered my own mind, should
live only according to the mind of these venerable ones ? So I,
Lord, having surrendered my own mind, am living only according
to the mind of these venerable ones. Lord, we have divers bodies,
but assuredly only one mind.”
“ Thus it is that we, Lord, are living all together on friendly

1
Stock, as at M. i. 206, 398, iii. 166: A. i. 70, iii. 67, 104; S. iv. 226.
2
Anuruddha himself is here supposed to be speaking.
3
As at M. i. 222.
I. 207 In Gosinga ( Lesser) 259

terms and harmonious, as milk and water blend, regarding one

another with the eye of affection.”
“ It is good, Anuruddhas, it is good. And I hope that you,
Anuruddhas, are living diligent, ardent, self-resolute ?”
“ Yes, certainly, Lord, we are living diligent, ardent, self-resolute.”
“ And how is it that you, Anuruddhas, are living diligent, ardent,

self-resolute ?”
“
As to this, Lord, whichever of us returns first1 from (going to)
a village for almsfood, he makes ready a seat, he sets out water for
drinking and water for washing (the feet), he sets out a refuse-bowl.
Whoever returns last from (going to) a village for almsfood, if there
are the remains of a meal and if he so desires, he eats them if he ;

does not desire to do so, he throws them out where there are no
crops or drops them into water where there are no living creatures
he puts up the seat, he puts away the water for drinking and the
water for washing, he puts away the refuse-bowl, he sweeps the
refectory. Whoever sees a vessel for drinking water or a vessel for
washing water or a vessel (for water) for rinsing after evacuation,
void and empty, he sets out (water). If it is impossible for him
(to do this) by a movement of his hand, having invited a companion
by signalling (to him) with the hand, we set out (the water)
to help us
but we do not, Lord, for such a reason, break into speech. And
then we, Lord, once in every five nights sit down together for talk
on dhamma It is thus, Lord, that we are dwelling diligent, ardent,
.

self-resolute.” 2
“ It is good, Anuruddhas, it is good. But have you, Anuruddhas,
thus living diligent, ardent, self-resolute, attained states of further-
men, the excellent knowledge and insight befitting the ariyans, an
abiding in comfort ?” 3
“ How could that not be, Lord ? For here we, Lord, for as long
as we from pleasures of the senses, aloof from unskilled
like, aloof

states of mind, entering on the first meditation 4 which is accompanied

by initial thought and discursive thought, is born of aloofness, and
is rapturous and joyful, abide therein. This, Lord, is for us a

state of further-men, an excellent knowledge and insight befitting

the ariyans, an abiding in comfort reached while we are dwelling
diligent, ardent, self-resolute.”

1
Cf. also Vin.
i. 167.
2
Fin. i. 352 goes on differently from here.
3
M.
157 goes on differently from here.
ill.

4 At Fin iii.
92, iv. 24 the jhanas form part of the definition of uUari -
.

manu88adham,ma.
260 31. Cu^osingastiUa I. 207-208
44
It is good, Anuruddhas, But did you, Anuruddhas,
it is good.
by passing quite beyond 208] by allaying this abiding,
this abiding, [

reach another state of further-men, an excellent knowledge and

9
vision befitting the ariyans, an abiding in comfort V
44
How could that not be, Lord ? Here we, Lord, for as long
as we like, by allaying initial thought and discursive thought,
with the mind subjectively tranquillised and fixed on one point,
enter into and abide in the second meditation which is devoid of
initial and discursive thought, is born of concentration, and IS

rapturous and joyful. By passing quite beyond that abiding,

Lord, by allaying that abiding, another state of further-men, an
excellent knowledge and vision befitting the ariyans, an abiding
in comfort, is reached.”
44
It is good, Anuruddhas, it is good. But did you, Anuruddhas,
by passing quite beyond this abiding, by allaying this abiding,
reach another state of further-men, an excellent knowledge and
9
vision befitting the ariyans, an abiding in comfort V
“
How could that not be, Lord ? Here we, Lord, for as long as
we like, by the fading out of rapture, dwell with equanimity, atten-
tive and clearly conscious ;
and experience in our persons that joy of
4
which the ariyans say: Joyful lives he who has equanimity and is
mindful,’ and we enter into and abide in the third meditation.
By passing quite beyond that abiding, Lord, by allaying that
abiding, another state of further-men, an excellent knowledge and
vision befitting the ariyans,an abiding in comfort, is reached.”
44
Anuruddhas, it is good. But did you, Anuruddhas,
It is good,
by passing quite beyond this abiding, by allaying this abiding, reach
another state of further-men, an excellent knowledge and vision
befitting the ariyans, an abiding in comfort ?”
44
How could this not be, Lord ? Here we, Lord, for as long as
we like, by getting rid of joy, by getting rid of anguish, by the going
down of our former pleasures and sorrows, enter into and abide in
the fourth meditation which has neither anguish nor joy, and which
is entirely purified by equanimity and mindfulness. By passing
quite beyond that abiding, Lord, by allaying that abiding, another
state of further-men, an excellent knowledge and vision befitting
the ariyans, an abiding in comfort, is reached.”
44
Anuruddhas, it is good. But did you, Anuruddhas,
It is good,
by passing beyond this abiding, by allaying this abiding,
quite
reach another state of further-men, an excellent knowledge and
vision befitting the ariyans, an abiding in comfort ?”
I. 208-209 In Gosinga {Lesser) 261
“ How could this not be, Lord ? Here we, Lord, for as long as
we like, by passing quite beyond all perception of material shapes,
by the going down of perception of sensory reactions, by not
attending to perception of variety, thinking, c Ether is unending/
[809] entering on the plane of infinite ether, abide in it. By passing
quite beyond that abiding, Lord, by allaying that abiding, another
state of further-men, an excellent knowledge and vision befitting
the ariyans, an abiding in comfort, is reached.”
“ It is good, Anuruddhas, it is good. But did you, Anuruddhas,
by passing quite beyond this abiding, by allaying this abiding,
reach another state of further-men, an excellent knowledge and
vision befitting the ariyans, an abiding in comfort ?”
“ How could this not be, Lord ? Here we, Lord, for as long as
we like, by passing quite beyond the plane of infinite ether, thinking,
‘
Consciousness is unending/ entering on the plane of infinite
consciousness, abide in it ... by passing quite beyond the plane of
4
infinite consciousness, thinking, There is not anything/ entering
on the plane of no-thing, abide in it ... by passing quite beyond
the plane of no-thing, entering on the plane of neither-perception-
nor-non-perception, we abide in it. By passing quite beyond this
abiding, Lord, by allaying this abiding, another state of further-
men, an excellent knowledge and vision befitting the ariyans, an
abiding in comfort, is reached.”
“ It is good, Anuruddhas, it is good. But did you, Anuruddhas,
by passing quite beyond by allaying this abiding,
this abiding,
reach another state of further-men, an excellent knowledge and
vision befitting the ariyans, an abiding in comfort ?”
“ How
could this not be, Lord ? Here we, Lord, for as long as
we like, by passing quite beyond the plane of neither-perception-
nor-non-perception, entering on the stopping of perception and
feeling, abide in it, and having seen through intuitive wisdom, our
cankers come to be utterly destroyed. By passing quite beyond
that abiding, Lord, by allaying that abiding, another state of
further-men, an excellent knowledge and vision befitting the ariyans,
an abiding in comfort, is reached. But we, Lord, do not behold
another abiding in comfort that is higher or more excellent than
this abiding in comfort.”
“ It is good, Anuruddhas, it is good. There is no other abiding
in comfort that is higher or more excellent than this abiding in
comfort.”
Then the Lord, having gladdened, roused, incited, delighted the
262 3i. Cidagosingasitita I. 209-210

venerable Anuruddha and the venerable Nandiya and the venerable

Kimbila with talk on dhamma rising from his seat, departed.
,

Then when the venerable Anuruddha and the venerable Nandiya

and the venerable Kimbila, having escorted the Lord, had turned
back again from there, the venerable [210] Nandiya and the vener-
able Kimbila spoke thus to the venerable Anuruddha
“Now, did we ever speak thus to the venerable Anuruddha:
‘
We are acquirers of this or that attainment in abiding/ 1 in virtue
of which, the venerable Anuruddha when face to face with the
Lord, made this known of us up to the destruction of the cankers ?”
“ The venerable ones have not said to me We are acquirers of :
4

this and that attainment in abiding.’ But by my mind the minds

of the venerable ones are known to me, to the effect that the vener-
able ones are acquirers of this and that attainment in abiding.
And devatds also told me this matter: ‘These venerable ones are
acquirers of this and that attainment in abiding.’ It is in this way
that the questions put by the Lord were answered.”
Then Dlgha Parajana, 2 a yakkha 3 approached the Lord; having
,

approached, having greeted the Lord, he sat down at a respectful

distance. As he was sitting down at a respectful distance, Digha
Parajana, the yakkha, spoke thus to the Lord: “Indeed, it is
profitable, Lord, for the Vajjis, it is 'well-gotten and profitable
for the Vajji people 4 that the Tathagata is staying (here), the per-
fected one, the fully Self-awakened One,and these three young
men of family Anuruddha and the venerable Nandiya
: the venerable
and the venerable Kimbila.” The four great Regent devas 5 having
heard the sound of the earth -devas, made this sound heard
. . . the devas of the Thirty -three . . . the Yama devas . . . the
Happy devas the devas who delight in creation
. . . the . . .

devas who have power over the creation of others the devas . . .

in the retinue of Brahma made this sound heard: “ Indeed it is

profitable for the Vajjis, it is well-gotten and profitable for the
Vajji people that the Tathagata is staying (here), the perfected one,

Worldly and transcendental, beginning with the first jhana, MA. ii. 244.
1

Mentioned at D. iii. 205 among the yakkhas to whom Gotama’s followers

2

may appeal for protection. MA. ii. 244 says Dlgha was a devaraja, and
Parajana was his name.
3
There being no exact English equivalent for words denoting non-human
beings, they are best left untranslated.
4 MA. ii. 244 says it is profitable for them to see the Lord and the three

disciples, to honour them, to give them gifts of faith, and to hear dhamma.
6
As at Vin i. 12, iii. 18-19.
.
I. 210-212 In Gosinga (Lesser) 263

the fully Self-awakened One, and these three young men of family:
the venerable Anuruddha, and the venerable Nandiya and the
venerable Kimbila.” Thus in this moment, in this second, these
venerable ones became known as far as the Brahma-world.
“ That is so, Dlgha, that is so, Digha. If, Digha, that family
from which these three young men of family have gone forth from
home into homelessness were to remember these three young men
of family with a believing mind, then for a long time would there
be welfare and happiness for that family. If, Digha, that group of
families [ 211] . that village
. . that little town . that town
. . . . . . . .

that district ... all nobles ... all brahmans ... all merchants . . .

all workers, were to remember these three young men of family with

a believing mind, then for a long time would there be welfare and
happiness for that village that little town
. . . that town that . . . . . .

district ... all these nobles ... all these brahmans ... all these
merchants ... all these workers. And if, Digha, the world with
its devas with its Maras, with its Brahmas, if creation with recluses
,

and brahmans, with devas and men, were to remember these three
young men of family with a believing mind, then for a long time
would there be welfare and happiness for the world with its devas ,

with its Maras, with its Brahmas, for creation with recluses and
brahmans, with devas and men. See, Digha, how these three
young men of family are faring along for the welfare of the many-
folk, for the happiness of the manyfolk, out of compassion for the
world, for the good, the welfare, the happiness of devas and men.”
Thus spoke the Lord. Delighted, Digha Parajana the yakkha
rejoiced in what the Lord had said.

Lesser Discourse in Gosinga

The First

32. GREATER DISCOURSE IN GOSINGA

(Mahagosingasutta)

[212] Thus have At one time the Lord was staying in a

I heard :

grove in the Gosinga sal-wood together with many famous disciples

who were elders: with the venerable Sariputta and the venerable
Moggallana the Great and the venerable Kassapa the Great and
 264 32. Mahdgosingasutta I. 212-213

the venerable Anuruddha and the venerable Revata 1 and the vener-
ableAnanda and with other famous disciples who were elders.
Then the venerable Moggallana the Great, emerging from solitary
meditation towards evening, approached the venerable Kassapa
the Great; having approached, he spoke thus to the venerable
Kassapa the Great: “ Let us go, reverend Kassapa, we will approach
the venerable Sariputta so as to hear dhamma”
“ Kassapa the Great
Yes, your reverence,” the venerable
answered the venerable Moggallana the Great in assent. Then the
venerable Moggallana the Great and the venerable Kassapa the
Great and the venerable Anuruddha approached the venerable
Sariputta so as to hear dhamma The venerable Ananda saw the
.

venerable Moggallana the Great and the venerable Kassapa the

Great and the venerable Anuruddha approaching the venerable
dhamma having seen them, he approached
Sariputta so as to hear ;

the venerable Revata; having approached, he spoke thus to the

venerable Revata: “ Reverend Revata, some who are true men
are approaching the venerable Sariputta so as to hear dhamma\
let us go, reverend Revata, we will approach the venerable Sari-
putta so as to hear dhamma”
“
Yes, your reverence,” the venerable Revata answered the
venerable Ananda in assent. Then the venerable Revata and the
venerable Ananda approached the venerable Sariputta so as to hear
dhamma .

The venerable Sariputta saw the venerable Revata and the

venerable Ananda coming in the distance; having seen them, he
spoke thus to the venerable Ananda: “Let the venerable Ananda
come; good is the coming of the venerable Ananda who is the
Lord’s attendant, the Lord’s companion. Delightful, 2 reverend
Ananda, is the Gosinga sal-wood, it is a clear moonlight night, the
sal-trees are in full blossom, methinks deva - like scents are being
wafted around. By what type of monk, reverend Ananda, would
the Gosinga sal-wood be illumined ?”
“ In this case, reverend [213] Sariputta, a monk comes to be one
who has heard much, who masters what he has heard, who stores

1
Cf. A. i. 24. MA
ii. 247 says Revata the Doubter is meant here, not
.

Revata of the Acacia Wood (Khadiravaniya-Revata).

2
MA. ii. 250 says delightfulness is twofold that of woods and that of people.
:

Here both kinds are meant, for the wood is full of flowers and scents, and
here the highest person in the world, the All awakened one, is staying with
30,000 renowned monks.
 I. 213 In Gosihga (Greater) 265

what he has heard those teachings which are lovely at the beginning,
;

lovely in the middle, lovely at the end, which with the spirit and
the letter declare the Brahma-faring which is completely fulfilled,
utterly pure—such teachings come to be much heard by him,
borne in mind, repeated out loud, pondered over in the mind, well
comprehended by view; he teaches dhamma to the four assemblies
with correct and fluent lines and sentences for the rooting out of
(latent) propensities 1 . By a monk of such a type, reverend Sari-
putta, would the Gosinga sal-wood be illumined.”
When this had been said, the venerable Sariputta spoke thus
to the venerable Revata: “ It has been explained, reverend Revata,
by the venerable Ananda according to his own capacity. On
this point we are now asking the venerable Revata, saying: “ De-
lightful, reverend Revata, is the Gosinga sal-wood. By what . . .

type of monk, reverend Revata, would the Gosinga sal- wood be

illumined f”
“ In this connection, reverend Sariputta, a monk delights in
solitary meditation, he is delighted by solitary meditation, he is
intent on mental tranquillity within, his meditation is uninterrupted,
he is endowed with a cultivator of empty places 2 By a
vision, .

monk of such a type, reverend Sariputta, would the Gosinga sal-

wood be illumined.”
When this had been said, the venerable Sariputta spoke thus to
the “It has been explained, reverend
venerable Anuruddha:
Anuruddha, by the venerable Revata according to his own capacity.
On this point we are now asking the venerable Anuruddha: De-
lightful, reverend Anuruddha, is the Gosinga sal-wood. By . . .

what type of monk, reverend Anuruddha, would the Gosinga

sal-wood be illumined ?”
“ In this connection, reverend Sariputta, a monk surveys the
thousand worlds3 with purified deva-vision surpassing that of men.
Reverend Sariputta, as a man with vision might survey a thousand
concentric circles from the top of a long house, so, reverend Sari-
putta, does a monk survey the thousand worlds with purified deva-
vision, surpassing that of men. By a monk of such a type, reverend
Sariputta, would the Gosinga sal- wood be illumined.”

1
MA . 254 says there are seven. See JO. iii. 254. Ananda is oaUed
ii.

chief of those who have heard much at A. i. 23.

2
As at M. i. 33. Revata is caUed chief of meditators at A. i. 24.
3
MA ii. 254, “ thousand world -elements.”
. Anuruddha is chief of those
with dew-sight, A i. 23..
 ;

266 32, Mahdgosingasutta I. 213-214

When this had been said, the venerable Sariputta spoke thus to
the venerable Kassapa the Great: “ It has been explained, reverend
Kassapa, by the reverend Anuruddha according to his own capacity.
On this point we are asking the venerable Kassapa the Great:
Delightful, reverend Kassapa, is the Gosihga sal-wood. By what
. . .

type of monk, reverend Kassapa, [

214] would the Gosinga sal-
9
wood be illumined V
“ In this connection, reverend Sariputta, a monk is both a forest-

dweller himself and one who praises forest-dwelling ; he is ail

almsman himself and one who praises being an almsman; he is a

rag-robe wearer himself and one who praises the wearing of rag-
robes; he wears three robes himself and is one who praises the
wearing of three robes he is of few wishes himself and is one who
;

praises being of few wishes he is contented himself and is one who

;

praises contentment; he is aloof himself and is one who praises

aloofness; he is ungregarious himself and is one who praises un-
gregariousness; he is of stirred up energy himself and is one who
praises stirring up energy; he is possessed of moral habit himself and
is one who praises success in moral habit; he is possessed of concen-

tration himself and is one who praises success in concentration;

he is possessed of intuitive wisdom himself and is one who praises
success in intuitive wisdom; he is possessed of freedom himself
and is one who praises success in freedom; he is possessed of the
knowledge and vision of freedom himself and is one who praises
success in the knowledge and vision of freedom. 1 By a monk of
such a type, reverend Sariputta, would the Gosinga sal-wood be
illumined.”
When this had been said, the venerable Sariputta spoke thus
to the venerable Moggallana the Great: “ It has been explained,
reverend Moggallana, by the venerable Kassapa the Great accord-
ing to his own capacity. On this point we are now asking the
venerable Moggallana the Great: Delightful, reverend Moggallana,
is the Gosinga sal-wood, it is a clear moonlight night, the sal-trees
are in full blossom, methinks dew-like scents are being wafted
around. By what type of monk, reverend Moggallana, would the
9
Gosinga sal- wood be illumined V
“ In this connection, reverend Sariputta, two monks are talking
on Further dhamma 2 they ask one another questions; in answering
1
At A. i. 23 Kassapa the Great is chief of those who uphold the austere
practices.
2
abhidhamma.
 I. 214-215 In Gosinga {Greater) 267
one another’s questions they respond and do not fail, and their
talk on dhamma goes forward. By a monk of such a type, reverend
Sariputta, would the Gosinga sal-wood be illumined.”
Then the venerable Moggallana the Great spoke thus to the
venerable Sariputta: “ It has been answered by all of us, reverend
Sariputta, each one according to his own capacity. On this point
we are now asking the venerable Sariputta: Delightful, reverend
Sariputta, is the Gosinga sal-wood, it is a clear moonlight night, the
sal-trees are in full blossom, methinks deva-like scents are being
wafted around. By what
type of monk, reverend Sariputta,
would the Gosinga sal-wood be illumined ?”
“ In this connection, reverend Moggallana, a monk has rule over
mind, he is not under mind’s rule; whatever attainment of abiding1
he wishes [215] to abide in in the morning, in that attainment of
abiding he abides in the morning; whatever attainment of abiding
he wishes to abide in at midday, in that attainment of abiding he
abides at midday; whatever attainment of abiding he wishes to
abide in in the evening, in that attainment of abiding he abides in
the evening. Reverend Moggallana, as a king 2 or a king’s chief
minister might have a chest for clothes filled with differently dyed
cloths, so that no matter which pair of cloths he wished to put on
in the morning, he could put on that self-same pair of cloths in the
morning; no matter which pair of cloths he wished to put on at
midday, he could put on that self-same pair of cloths at midday;
no matter which pair of cloths he wished to put on in the evening,
he could put on that self-same pair of cloths in the evening even —
so, reverend Moggallana, a monk rules over mind, is not under
mind’s rule whatever attainment of abiding he wishes to abide in
;

in the morning, in that attainment of abiding he abides in the morn-

ing; whatever attainment of abiding he wishes to abide in at midday,
in that attainment of abiding he abides at midday; whatever
attainment of abiding he wishes to abide in in the evening, in that
attainment of abiding he abides in the evening. By a monk of
such a type, reverend Moggallana, would the Gosinga sal-wood be
illumined.”
Then the venerable Sariputta spoke thus to these venerable
ones “ It has been explained by all of us, your reverences, each
:

one according to his own capacity. Let us go, your reverences, we

1
MA. ii. 255 says worldly or other-worldly.
2
Simile at 8 . v. 71; A . iv, 230.
 268 32. Mahdgosingasutta I. 215-216

will approach the Lord having approached, we

;
will tell this matter
to the Lord; as the Lord explains it to us so will we remember it.”
“ Very well, your reverence,” these venerable ones answered
the venerable Sariputta in assent. Then these venerable ones
approached the Lord; having approached, having greeted the Lord,
they sat down at a respectful distance. As he was sitting down at
a respectful distance, the venerable Sariputta spoke thus to the
Lord:
u
Now, Lord, the venerable Revata and the venerable Ananda
approached me in order to hear dhamma. And I, Lord, saw the
venerable Revata and the venerable Ananda coming in the distance,
4

and on seeing [216] the venerable Ananda, I spoke thus: Let the
venerable Ananda come; good is the coming of the venerable
Ananda who is the Lord’s attendant, the Lord’s companion.
Delightful, reverend Ananda, is the Gosinga sal- wood, it is a clear
moonlight night, the sal-trees are in full blossom, methinks deva-
like scents are being wafted around. By what type of monk,
reverend Ananda, would the Gosinga sal-wood be illumined V
When I had spoken thus, Lord, the venerable Ananda spoke thus
to me: In this connection, reverend Sariputta, a monk comes to
4

be one who has heard much. ... By a monk of such a type, reverend
”
Sariputta, would the Gosinga sal-wood be illumined.’
“ It is good, Sariputta, it is good. It is so that Ananda, in an-
swering you properly, should answer. For, Sariputta, Ananda is one
who has heard much, who masters what he has heard, who stores
what he has heard those teachings which are lovely at the beginning,
;

lovely in the middle and lovely at the end, which with the spirit
and the letter declare the Brahma-faring which is completely
fulfilled, utterly pure— such teachings come to be much heard

by him, borne in mind, repeated out loud, pondered over in the

mind, well comprehended by view he teaches dhamma to the four
;

assemblies with correct and fluent lines and sentences for the
rooting out of (latent) propensities.”
“ When this had been said. Lord, I spoke thus to the venerable
4
Revata : It has been answered, reverend Revata, by the venerable
Ananda according to his own capacity. On this point we are now
asking the venerable Revata: Delightful, reverend Revata, is the
Gosinga sal-wood. ... By what type of monk, reverend Revata,
would the Gosinga sal-wood be illumined V When I had spoken
thus, Lord, the venerable Revata spoke thus to me In this con- :
‘

nection, reverend Sariputta, a monk delights in solitary meditation.

 ;

I. 216-218 In Gosinga (Greater) 269

... By such a type of monk, reverend Sariputta, would the

”
Gosinga sal-wood be illumined.’
“ It is good, Sariputta, it is good. It is so that Revata, in
answering you properly, should answer. For, Sariputta, Revata
is one who delights in solitary meditation, who is delighted by

solitary meditation, he is intent on mental tranquillity within, his

meditation is uninterrupted, he isendowed with vision, a cultivator
of empty places.”
[217] “
When this had been said, Lord, I spoke thus to the
4
venerable Anuruddha It has been answered, reverend Anuruddha,
by the venerable Revata according to his own capacity. On this
point we are now asking the venerable Anuruddha: Delightful,
reverend Anuruddha, is the Gosinga sal-wood. ... By what type of
monk, reverend Anuruddha, would the Gosinga sal- wood be
illumined V When I had spoken thus, Lord, the venerable Anu-
ruddha spoke thus tome: In this connection, reverend Sariputta,
‘

a monk surveys the thousand worlds with purified deva-vision, . . .

By such a type of monk, reverend Sariputta, would the Gosinga

”
sal-wood be illumined,’
“ It is good, Sariputta, it isAnuruddha, in
good. It is so that
answering you properly, should answer. Anu- For, Sariputta,
ruddha surveys the thousand worlds with purified dem- vision,
surpassing that of men,”
“ When this had been said, Lord, I spoke thus to the venerable
Kassapa the Great: It has been answered, reverend Kassapa, by
‘

the venerable Anuruddha according to his own capacity. On this

point we are now asking the venerable Kassapa the Great Delight- :

ful, is the Gosinga sal-wood. ... By what type

reverend Kassapa,
of monk, Kassapa, would the Gosinga sal-wood be
reverend
illumined V When I had spoken thus, Lord, the venerable Kassapa
the Great spoke thus to me
4
In this connection, reverend Sari-
:

putta, a monk is both a forest-dweller himself and one who praises

forest-dwelling. ... By a monk of such a type, reverend Sariputta,
5 55
would the Gosinga sal-wood [218] be illumined.
“ It is good, Sariputta, it is good. It is so that Kassapa, in
answering you properly, should answer. For Sariputta, Kassapa
is a forest-dweller himself and is one who praises forest-dwelling . . .

he is possessed of the knowledge and vision of freedom himself and

is one who praises success in the knowledge and vision of
freedom.”
“ When this had been said, Lord, I spoke thus to the venerable
 270 32. Mahdgosingasvtta I. 218-219
4
Moggallana the Great: It has been answered, reverend Moggallana,
by the venerable Kassapa the Great according to his own capacity.
On this point we are now asking the venerable Moggallana the
Great Delightful, reverend Moggallana ... by what type of monk,
:

reverend Moggallana, would the Gosinga sal-wood be illumined V

When I had spoken thus, Lord, the venerable Moggallana the
Great spoke thus to me: In this connection, reverend Sariputta,
‘

two monks are talking on Further dhamma they ask one another ;

questions; in answering one another's questions they respond and

do not and their talk on dhamma is one that goes forward. By
fail,

a monk of such a type, reverend Sariputta, would the Gosinga

”
sal-wood be illumined.’
£
It is good, Sariputta, it is good. It is so that Moggallana, in
answering you properly, should answer. For, Sariputta, Moggallana
is a talker on dhamma” 1
When this had been said, the venerable Moggallana the Great
44
spoke thus to the Lord: Then I, Lord, spoke thus to the venerable
4
Sariputta It has been answered by all of us, reverend Sariputta,
:

each one according to his own capacity. On this point we are now
asking the venerable Sariputta: Delightful, reverend Sariputta, is
the Gosinga sal-wood, it is a clear moonlight night, the sal-trees are
in full blossom, methinks detw-like scents are being wafted around.
By what type of monk, reverend Sariputta, would Gosinga sal-
wood be illumined V When this had been said, Lord, the venerable
Sariputta spoke thus to me 4
In this connection, reverend Moggal-
:

lana, a monk has rule overmind. [219] ... By a monk of such a

. . .

type, reverend Moggallana, would the Gosinga sal-wood be

5 55
illumined.
44
It is good, Moggallana, it is good. It is so that Sariputta, in
answering you properly, should answer. For, Moggallana, Sari-
putta has rule over mind, he is not under mind’s rule; whatever
attainment of abiding he wishes to abide in in the morning, in that
attainment of abiding he abides in the morning; whatever attain-
ment of abiding he wishes to abide in at midday, in that attainment
of abiding he abides at midday; whatever attainment of abiding he

1
Moggallana is called chief of those of psychic power, A. L 23. MA. ii.
256 explains that ** abk idha mma -men, having come to knowledge of subtle
points, having increased their vision, can achieve a supermundane state.”
Non ~abh idhamma -men get muddled between “ own doctrine ” (
sakavada )
and “ other doctrine ” ( paravada ).
 : :

I* 219-220 In Gosinga (Greater) 271

wishes to abide in in the evening, in that attainment of abiding he
abides in the evening.” 1
When this had been said, the venerable Sariputta spoke thus to
the Lord: “ Now, by whom was it well spoken, Lord ?”
“ It was well spoken by you all in turn, Sariputta. But now

hear from me by what type of monk the Gosinga sal-wood would

be illumined.In this connection, Sariputta, a monk, returning
from alms-gathering after the meal, sits down cross-legged, the
back having raised up mindfulness in front of him, and
erect,
thinking will not quit this cross-legged (position) until my
:
‘
I
mind is freed from the cankers without any residuum (for rebirth)
remaining.’ By such a type of monk, Sariputta, would the Gosinga
sal-wood be illumined.”
Thus spoke the Lord. Delighted, these venerable ones rejoiced
in what the Lord had said.

Greater Discourse in Gosinga

the Second

33. GREATER DISCOURSE ON THE COWHERD

(Mahagopalakasutta) 2

[220] Thus have I heard : At one time the Lord was staying near
Savatthi in the Jeta Grove in Anathapindika’s monastery. While
he was there the Lord addressed the monks, saying: “ Monks.”
“ Revered one,” these monks answered the Lord in assent. The
Lord spoke thus
“ Monks, possessed of eleven qualities a cowherd cannot be one
to take care of a herd of cattle and to make it prosperous. Of what
eleven ? Herein, monks, a cowherd is not one who is versed in
material shapes, 3 he not skilled in (distmguisliing) marks, lie
is

does not remove flies’ eggs, he does not dress sores, he makes no
fumigation, 4 he does not know what is a ford, he does not know

1
A i. 23, he is chief in great wisdom.
.
2
As at A. v. 347.
3
Cannot recognise the animals by counting them or by their colour, MA.
ii. 258.
4
Against gadflies, mosquitoes, etc., so during the rains the harassed cows
cannot eat as much grass as they require, MA. ii. 259.
 272 33. Mahdgofalakasutia I. 220-221

what is a watering-place, he does not know what is a road, he is

not skilled in pastures, he is one who milks dry, he pays no special
respect to those bulls who are the sires and leaders of the herd.
Monks, if a cowherd is possessed of these eleven qualities, he
cannot be one to take care of the herd and make it prosperous.
Even so, monks, if a monk is possessed of eleven qualities, he
cannot become one to reach growth, increase and maturity in this
dhamma and discipline. With what eleven ? Herein, monks, a
monk is one who is not versed in material shapes, he is not skilled
in (distinguishing) marks, he does not remove flies’ eggs, he does
not dress sores, he makes no fumigation, he does not know what is
a ford, he does not know what is a watering-place, he does not
know what is a road, he is not skilled in pastures, he is one who
milks dry, he pays no special respect to those monks who are elders
and have gone forth many a day and are the sires and leaders of the
Order.
And how, monks, is a monk not versed in material shapes ?

Herein, monks, a monk in regard to material shape does not com-

prehend as it really is that all material shape is of the four great
elements and that material shape is derived from the four great
elements. 1Even so, monks, is a monk not versed in material shapes.
And how, monks, is a monk not skilled in (distinguishing) marks ?
Herein, monks, a monk does not comprehend as it really is: A fool
is marked by his deed, a sage is marked by his deed. 2 Even so,
monks, is a monk not skilled in (distinguishing) marks.
And how, monks, is a monk not one to remove flies’ eggs ?

Herein, 3 monks, a monk gives in to thought about sense-pleasures

that has arisen, does not get rid of it, does not avert it, does not
make an end of it, does not send it to non-existence. He gives in
to thought of malevolence that has arisen ... to thought of harming
that has arisen ... he gives in to evil unskilled mental objects that
have constantly arisen, [221] he does not get rid of them, does not
avert them, does not make an end of them, does not send them to
non-existence. Even so, monks, is a monk one who does not
remove flies’ eggs.
And how, monks, is a monk one who does not dress a sore ?
Herein, monks, a monk, having seen material shape with the eye,
is entranced by its general appearance, 4 is entranced by its detail.

1
M. i. 185. 2
A . i. 102. 3
Cf. M. i. 11.
4
Vbh. 372; and c/. D . i. 70; A. ii. 16; KM. iv. 63.
I. 221 On the Cowherd (Greater) 273
Although coveting and dejection1 evil unskilled states might — —
get power over one who fares along with his organ of sight uncon-
trolled, he does not proceed to control it, he does not guard the
organ of sight, he does not come to control over the organ of sight.
Having heard a sound with the ear having smelt a smell with . . ,

the nose . having savoured a taste with the tongue

. . having . . .

felt a touch with the body . having cognised a mental object with
. .

the mind, he is entranced with the general appearance, he is en-

tranced with the detail. Although coveting and dejection evil —
unskilled states —might get power over one who fares along with
his organ of mind uncontrolled, he does not proceed to control it,
he does not guard the organ of mind, he does not come to control
over the organ of mind. Even so, monks, is a monk one who does
not dress a sore.
And how, monks, is a monk one who does not make a fumigation ?
Herein, monks, a monk does not teach dhamma to others in detail
as he has heard it, as he has borne it in mind. Even so, monks, is

a monk one who does not make a fumigation.

And how, monks, is a monk one who does not know a ford ?
Herein, monks, a monk who from time to time has approached
those monks who have heard much, to whom the tradition has been
handed down, experts in dhamma experts in discipline, experts in ,

the summaries, yet he does not question them, does not interrogate
them, saying:
£
How is this, revered ones ? What is the meaning
of this, revered ones V These venerable ones do not disclose to
him what was not disclosed, they do not make clear what was not
made clear, and on various doubtful points in dhamma they do not
resolve his doubts. Even so, monks, is a monk one who does not
know a ford.
And how, monks, is a monk one who does not know a watering-
place ? Herein, monks, a monk, while dhamma and discipline
proclaimed by the Tathagata are being taught, does not acquire
knowledge of the goal, 2 does not acquire knowledge of dhamma ,

does not acquire the delight that is connected with dhamma . Even
so,monks, is a monk one who does not know a watering-place.
And how, monks, is a monk one who does not know a road ?
Herein, monks, a monk does not comprehend the ariyan eightfold
Way as it really is. Even so, monks, is a monk one who does not
know the road.

1
Cf . M. i. 180. 2
Aa at M. i. 37, ii. 206.
274 33. Mahdgopdlakasutta I. 221-222

And how, monks, is a monk not skilled in pastures ? Herein,

monks, a monk does not comprehend as they really are the four
arousings of mindfulness. Even so, [222] monks, is a monk one
not skilled in pastures.
And how, monks, is a monk one who milks dry ? Herein, monks,
when householders with faith invite a monk to take 1 the requisites
of robe-material, almsfood, lodgings and medicines for the sick, he
does not know moderation in accepting such. Even so, monks,
is a monk one who milks dry.

And how, monks, is a monk one who pays no special respect to

the monks who are elders, gone forth many a day, the sires and
leaders of the Order ? Herein, monks, a monk 2 does not make
friendliness as to acts of body rise up either openly or in private
for those monks who are elders, gone forth many a day, the sires

and leaders of the Order; he does not make friendliness as to acts

of speech rise up either openly or in private, he does not make
friendliness as to acts of thought rise up either openly or in private.
Even so, monks, is a monk one who pays no special respect to the
monks who are elders, gone forth many a day, the sires and leaders
of the Order. Monks, possessed of these eleven qualities a monk
cannot become one to reach growth, increase, maturity in this
dhamma and discipline.
Monks, possessed of eleven qualities, a cowherd can become one
to take care of a herd of cattle and make it prosperous. With
what eleven ? Herein, monks, a cowherd is versed in material
shapes, he is skilled in (distinguishing) marks, he removes flies’
eggs, he dresses sores, he makes a fumigation, he knows what is a
ford, he knows what is a watering-place, he knows what is a road,
he is skilled in pastures, he is one who does not milk dry, he pays
who are the sires and leaders of the
special respect to those bulls
herd. Monks, if a cowherd is possessed of these eleven qualities,
he can become one to take care of the herd and make it prosperous.
Even so, monks, if a monk is possessed of eleven qualities, he can
become one to reach growth, increase and maturity in this dhamma
and discipline. Of what eleven ? Herein, monks, a monk is one
who is versed in material shapes, he is skilled in (distinguishing)

marks, he removes flies’ eggs, he dresses sores, he makes a fumigation,

he knows what is a ford, he knows what is a watering-place, he
1
abhihatthum pavdrenti. Cf. abhiharaii at Vin. iv. 82, and see B.D. ii.

329, n.2.
2
As at M. i. 206.
 I. 222-223 On the Cowherd {Greater) 275

knows what is a road, he is skilled in pastures, he is one who does

not milk dry, he pays special respect to those monks who are elders
and have gone forth many a day and are the sires and leaders of
the Order.
And how, monks, is a monk versed in material shapes ? Herein,
monks, a monk in regard to material shape comprehends as it really
is that all material shape is of the four [223] great elements and that
material shape is derived from the four great elements. Even so,
monks, is a monk versed in material shapes.
And how, monks, is a monk skilled in (distinguishing) marks ?
Herein, monks, a monk comprehends as it really is: A fool is marked
by his deed, a sage is marked by his deed. Even so, monks, is a
monk skilled in (distinguishing) marks.
And how, monks, is a monk one who removes flies’ eggs ? Herein,
monks, a monk does not give in to thought about sense-pleasures
that has arisen, he gets rid of it, averts it, makes an end of it,

sends it to non-existence. He does not give in to thoughts of male-

volence that have arisen ... to thoughts of harming that have
arisen ... he does not give in to evil unskilled mental objects that
have constantly arisen, he gets rid of them, averts them, makes an
end of them, sends then to non-existence. Even so, monks, is a
monk one who removes flies’ eggs.
And how, monks, is a monk one who dresses a sore ? Herein,
monks, a monk, having seen material shape with the eye, is not
entranced by its general appearance, is not entranced by the detail.

Because covetousness and dejection evil unskilled states might— —

get power over one who fares along with his organ of sight uncon-
trolled, he proceeds to control it, he guards the organ of sight,
he comes to control over the organ of sight. Having heard a
sound with the ear having cognised a mental object with the
. . .

mind, he is not entranced with its general appearance, he is not

entranced with the detail. Because coveting and dejection
evil unskilled states —might
power over one who fares along
get

with his organ of mind uncontrolled, he proceeds to control it, he

guards the organ of mind, he comes to control over the organ
of mind. Even so, monks, is a monk one who dresses a
sore.
And how, monks, is a monk one who makes a fumigation ?
Herein, monks, a monk teaches dhamma to others in detail as he has
heard it, as he has borne it in mind. Even so, monks, is a monk
one who makes a fumigation.
276 33. MahagopalaJcasiUta I. 223-224

And how, monks, is a monk one who knows what is a ford ?

Herein, monks, amonk who from time to time has approached those
monks who have heard much, to whom the tradition has been handed
down, experts in dhamma, experts in discipline, experts in the
summaries, and questions them, interrogates them, saying: How
1

is this, revered ones ? What is the meaning of this, revered ones V

These venerable ones disclose to him what was not disclosed, they
make clear what was not made clear, and on various doubtful points
of dhamma they resolve his doubts. Even so, monks, is £ HlO&k
one who knows what is a ford.
And how, monks, [224] is a monk one who knows what is a
watering-place ? Herein, monks, a monk, while dhamma and
discipline proclaimed by the Tathagata are being taught, acquires
knowledge of the goal, acquires knowledge of dhamma acquires ,

the delight that is connected with dhamma Even so, monks, is a .

monk one who knows what is a watering-place.

And how, monks, is a monk one who knows what is a road ?
Herein, monks, a monk comprehends the ariyan eightfold Way as
it really is. Even so, monks, is a monk one who knows what is
a road.
And how, monks, is a monk one who is skilled in
pastures ? Herein, monks, a monk comprehends as they really
are the four arousings of mindfulness. Even so, monks, is a monk
one who is skilled in pastures.
And how, monks, is a monk one who does not milk dry ? Herein,
monks, when a householder with faith invites a monk to take the
requisites of robe-material medicines for the sick, he knows
. . .

moderation in accepting such. Even so, monks, is a monk one

who does not milk dry.
And how, monks, is a monk one who pays special respect to the
monks who are elders, gone forth many a day, the sires and leaders
of the Order % Herein, monks, a monk makes friendliness as to
acts of body rise up whether openly or in private for those monks
who are elders, gone forth many a day, the sires and leaders of the
Order; he makes friendliness as to acts of speech rise up whether
openly or in private, he makes friendliness as to acts of thought
riseup whether openly or in private. Even so, monks, is a monk
one who pays special respect to the monks who are elders, gone
forth many a day, the sires and leaders of the Order. Monks,
possessed of these eleven qualities, a monk can become one to reach
’
growth, increase and maturity in this dhamma and discipline
I. 224-225 On the Cowherd (Greater) 277
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Greater Discourse on the Cowherd

the Third

34. LESSER DISCOURSE ON THE COWHERD

(Culagopalakasutta)

[225] Thus have I heard At one time the Lord was staying among
:

the Vajjis at Ukkacela on the banks of the river Ganges. While he

was there the Lord addressed the monks, saying: “ Monks.”
“ Revered one,” these monks answered the Lord in assent. The
Lord spoke thus :

“ Formerly, monks, an incompetent cowherd of Magadha in the

last month of the rains at harvest time, without considering the
hither bank of the river Ganges, without considering the further
bank, drove his cattle across to the further bank in Suvideha at
a place where there was no ford. Then, monks, the cattle huddled
together in the middle of the stream of the river Ganges, got into
and misfortune there. What was the cause ? It was,
difficulties

monks, that that incompetent cowherd of Magadha in the last

month of the rains at harvest time, without considering the hither
bank of the river Ganges, without considering the further bank,
drove the cattle across to the further bank in Suvideha at a place
where there was no ford. Even so, monks, any recluses or brahmans
who are unskilled about this world, unskilled about the world
beyond, unskilled about Mara’s realm, 1 unskilled about what is
not Mara’s realm, 2 unskilled about Death’s realm, 1 unskilled about
—
what is not Death’s realm2 whoever think they should listen to
these (reclusesand brahmans) and put their faith in them, that will
be for a long time for their woe and anguish.
Once upon a time, monks, a competent cowherd of Magadha in
the last month of the rains at harvest time, having considered the
hither bank of the river Ganges, having considered the further
1
The triple stage of existence: Jcama, rupa, arupa MA.
, ii. 266.
2
The nine transcendental things* MA. ii. 266.
 278 34. Culagopalalmsutta I. 225-226

bank, drove his cattle across to the further bank in Suvideha at a

place where there was a ford. First of all he drove across those bulls
—
who were the sires and leaders of the herd these, having cut across
the stream of the Ganges, went safely beyond. Then he drove
across the sturdy bullocks and young steers —these, also, having
cut across the stream of the Ganges, went safely beyond. Then
he drove across the half-grown bull-calves and heifers these too, —
having cut across the stream of the Ganges, went safely beyond.
Then drove across the weaker calves—these too, having cut
lie

across the stream of the Ganges, went safely beyond. At that

time there was a young new-born calf which, by following the lowing
of its mother, also cut across the stream of the Ganges and went
safely beyond. What was the cause of this ? It was, monks, that
that cowherd of Magadha month of the rains at
[226] in the last
harvest time, having considered the hither bank of the river Ganges,
having considered the further bank, drove his cattle across to the
further bank in Suvideha at a place where there was a ford. Even
so, monks, any recluses or brahmans who are skilled about this
world, skilled about the world beyond, skilled about Mara’s realm,
skilled about what is not Mara’s realm, skilled about Death’s
realm, skilled about what is not Death’s realm whoever think —
they should listen to these (recluses and brahmans) and put their
faith in them, that will be for a long time for their welfare and
happiness.
Monks, like unto those bulls who were the sires and leaders of
the herd, and who, having cut across the stream of the Ganges,
went safely beyond, are those monks who are perfected ones, the
cankers destroyed, who have lived the life, done what was to be
done, laid down the burden, attained their own goal, the fetters of
becoming being utterly destroyed, and who are freed by perfect
profound knowledge. For these, having cut across Mara’s stream, 1
have gone safely beyond. 2
Monks, like unto those sturdy bullocks and young steers who,
having cut across the stream of the Ganges, went safely beyond,
are those monks who, by destroying the five fetters binding to this
lower world, are of spontaneous uprising, and being ones who
attain nibbana there, are not liable to return from that world.
For these also, having cut across Mara’s stream, will go safely
beyond.
1
The stream of tanka craving,
, M
A. ii. 267.
2
Beyond samsara to nibbana, MA. ii. 267.
I. 226-227 On the Cowherd (Lesser) 279

Monks, like unto those half-grown bull-calves and heifers who,

having cut across the stream of the Ganges, went safely beyond,
are those monks who, by destroying the three fetters, by reducing
attachment, aversion and confusion, are once-retumers who,
having come back again to this world once only, will make an end of
anguish. For these also, having cut across- Mara’s stream, will go
safely beyond.
Monks, like unto those weaker calves who, having cut across
the stream of the Ganges, went safely beyond, are those monks
who, by destroying the three fetters, are stream-attainers, not
liable for the abyss, assured, bound for awakening. For these
also,having cut across Mara’s stream, will go safely beyond.
Monks, like unto that young new-born calf which, by following
the lowing of its mother, also cut across the stream of the Ganges
and went safely beyond, are those monks who are striving for
dhamma striving for faith. For these also, having cut across
,

Mara’s stream, will go safely beyond.

Now I, monks, [227] am skilled about this world, skilled about
the world beyond, skilled about Mara’s realm, skilled about what is
not Mara’s realm, skilled about Death’s realm, skilled about what
is not Death’s realm. To those who think they should listen to me
and place faith in me, there will be welfare and happiness for a
long time.”
Thus spoke the Lord the Well-farer having
;
said this, the Teacher
then spoke thus
u who
This world, the world beyond, are well explained by the one
knows,
And what is accessible by Mara and what is not accessible by
Death.

By the Self-awakened One, comprehending, thoroughly knowing

every world,
Opened is the door of the Undying1 for reaching security— nibbana.

Cut across is the stream of the Evil One, shattered, destroyed;

Let there be abundant rapture, monks, let security be reached.”

Lesser Discourse on the Cowherd

the Fourth

1
The ariyan Way, MA. ii. 267.
 35. LESSER DISCOURSE TO SACCAKA
(Culasaccakasutta)

Thus have I heard. At one time the Lord was staying near Vesali
in the Great Grove in the hall of the Gabled House. Now at that
time, staying at Vesali was Saccaka,
4 the son of Jains 1 a contro- ,

versialist, giving himself out as learned, much honoured by the

manyfolk 2 As he . was going about Vesall, he used to utter this
speech “ I do not
: see that recluse or brahman, the head of a company,
3 even if he is claiming
the head of a group, the teacher of a group ,

to be a perfected one, a fully Self-awakened one, who, when taken

in hand by me, speech by speech, would not tremble, would not
shake, would not shake violently, and from whose armpits sweat
would not pour. Even if I were to take in hand, speech by speech,
an insensate post, even that, when taken in hand by me, speech
by speech, would tremble, would shake, would shake violently — let

alone a human being.”

Then the venerable Assaji having dressed in the morning, ,

taking his bowl and robe, entered Vesali for almsfood. Saccaka,
the son of Jains, who was always pacing up and down, [228] always
roaming about on foot 6 saw the venerable Assaji coming in the
,

distance; having seen him, he approached the venerable Assaji;

having approached, he exchanged greetings with the venerable
Assaji, and having exchanged greetings of courtesy and friendliness,
he stood at a respectful distance. As he was standing at a respect-
ful distance, Saccaka, the son of Jains, spoke thus to the venerable
Assaji:
“ How, good Assaji, does the recluse Gotama train disciples ?
And what are the divisions by which a great part of the recluse
Gotama’s instruction for disciples proceeds ?”
“ Thus, Aggivessana 6 does the Lord train disciples, and by such
,

1 On both sides, according to MA. ii. 268; but M. throughout this Sutta has
v.l. Niganthiputto, son of a Jain woman.
2
As at M . i. 237. 3
See M. i. 198.
4
Sariputta’s teacher, MA. ii. 270; see Vin. i. 39 /.; one of the first five

disciples.
6 Stock, see M . i. 108, 237.
Others addressed by this name (probably the name of a brahman clan,
6

DPPN.) are Dlghanakha at M. i. 497, and the novice Aciravata at M. iii. 128.
280
I. 228-229 To Saccaka ( Lesser ) 281

divisions does a great part of the Lord’s instruction for disciples

4
proceed Material shape, monks, is impermanent, feeling is
:

impermanent, perception is impermanent, the habitual tendencies

are impermanent, consciousness is impermanent. Material shape,
monks, is not self, feeling is not self, perception is not self, the
habitual tendencies are not self, consciousness is not self; all con-
ditioned things 1 are impermanent, all things2 are not self.’ Thus,
Aggivessana, does the Lord train disciples, and by such divisions
does the great part of the Lord’s instruction for disciples proceed.”
“ Indeed,
we heard with disappointment 8 good Assaji, those of ,

us who heard that the recluse Gotama spoke like this. Perhaps
we could meet the good Gotama somewhere, sometime, perhaps
there might be some conversation, perhaps we could dissuade him
from that pernicious view.”
Now at that time at least five hundred Licchavis were gathered
together in the conference hall on some business or other. Then
Saccaka, the son of Jains, approached those Licchavis; having
approached, he spoke thus to those Licchavis “ Let the good :

Licchavis come forward, let the good Licchavis come forward.

Today there will be conversation between me and the recluse
Gotama. If the recluse Gotama takes up his stand against me,
as one of his well known taken updisciples, the monk Assaji, has
his stand against me, even as 4 a powerful man, having taken hold
of the fleece of a long-fleeced ram, might tug it towards him, might
tug it backwards, might tug it forwards and backwards, even so
will I, speech by speech, tug the recluse Gotama forwards, tug him
backwards, tug him forwards and backwards. And even as a
powerful distiller of spirituous liquor, having sunk his crate for
spirituous liquor in a deep pool of water, taking it by a comer
would tug it forwards, would tug it backwards, would tug it forwards
and backwards, even so will I, speech by speech, tug the recluse
Gotama forwards, tug him backwards, tug him forwards and
backwards. And even as a powerful drunkard of abandoned life,

[229 having taken hold of a hair-sieve at the corner, would shake

]

downwards, would toss about 6 even

it upwards, would shake it it ,

1
sankhdrd, cf. Dh . 277.
2 dhammdThese include, beside the sankhdrd (conditioned things), the
.

unconditioned nibbana as well. Sankhdrd are anicca and dukkha, but not
nibbana, so it is not a sankhara. They are all, however, anatta.
3
dussutam. 4 As at M. i. 374.
6
As at M . i. 374; S . iii. 155; A. iii. 365. S. iii. 155 and MA. ii. 272 read
correctly nicchodeti , see PED . and JPTS ., 1917, p. 53.
 282 35. Culasaccakasictta I. 229

so will I, speech by speech, shake the recluse Gotama upwards,

shake him downwards, toss him about. And even as a full-grown

elephant, sixty years old, having plunged into a deep tank, plays
at the game merry washing/ 1 even so, methinks, will I
called the
2
‘

9
play the game of merry washing with the recluse Gotama. Let
‘

the good Licchavis come forward, let the good Licchavis come for-
ward today there will be conversation between me and the recluse
;

Gotama.”
Then some Licchavis spoke thus: u How can the recluse Gotama
refute Saccaka, the son of Jains, when it is Saccaka, the son of Jains,
who will refute the recluse Gotama ?” Some Licchavis spoke thus:
“ How can he, being only Saccaka, the son of Jains, refute the
Lord when it is the Lord who will refute Saccaka, the son of Jains ?”
Then Saccaka, the son of Jains, surrounded by at least five hundred
Licchavis, approached the Great Wood, and the hall of the Gabled
House.
Now at that time several monks were pacing up and down in the
open air. Then Saccaka, the son of Jains, approached these
monks; having approached, he spoke thus to these monks: “ Good
sirs, where is this revered Gotama staying now ? We are anxious
to see the revered Gotama.”
“ Aggivessana, this Lord, having plunged into the Great Wood, is
sitting down for the day-sojourn at the root of a tree.” Then
Saccaka, the son of Jains, together with a great company of
Licchavis, having plunged into the Great Wood, approached the
Lord; having approached, he exchanged greetings with the Lord;
having exchanged greetings of friendliness and courtesy, he sat
down at a respectful distance. And these Licchavis too —some
having greeted the Lord, sat down at a respectful distance; some

1
sanadhovika v.l. sanadhovika literally hempen (or canvas) washing.
, ,

MA ii. 272 says “ men play this game, which is great sport, by tying up
.

handfuls of sanavaka and sinking it in the water. Then they go there and
taking a handful of the sa?m and saying, Right, left, front,’ they give blows
‘

and then they wash, enjoying, drinking

to planks, phalaka , in these directions,
and eating sour gruel and strong drink and so on, which they have taken with
them. The elephant king saw this game, and plunging into deep water,
took up water with his trunk and sprinkled it on his body, his back, on both
sides and between his thighs.” Chalmers’ “ merry washing ” gets the
meaning well. See DA. 84 where sanadhovana is referred to as a game of
the candalas low class people.
,

bhavamdno. MA. ii. 272: the meaning

2
is that it is not possible for an
ordinary human being to refute the Lord.
 I. 229-230 To Saccaka (Lesser) 283

exchanged greetings with the Lord, and having exchanged greetings

of friendliness and courtesy, they sat down at a respectful distance
some, having saluted the Lord with outstretched palms, sat down
at a respectful distance some, having made known their names and
;

clans in the Lord’s presence, sat down at a respectful distance;

some, having become silent, sat down at a respectful distance. As
he was sitting down at a respectful distance, Saccaka, the son of
Jains, spoke thus to the Lord:
“ I would ask the revered Gotama about a point if the revered
Gotama grants me permission1 to ask a question.” 2
“ Ask, Aggivessana, [230] whatever you like.”
“ How does the good Gotama train disciples ? And what are the
divisions by which a great part of the good Gotama ’s instructions
for disciples proceeds ?”
“ Thus do I, Aggivessana, train disciples, and by such divisions
does the great part of my instruction for disciples proceed Material :

shape, monks, is impermanent, perception

impermanent, feeling is

is impermanent, the habitual tendencies are impermanent, con-

sciousness ip impermanent. Material shape, monks, is not self,

feeling is not self, perception is not self, the habitual tendencies are
not self, not self; all conditioned things are
consciousness is

impermanent, all things are not self. Thus, Aggivessana, do I

train disciples, and by such divisions does the great part of my
instruction for disciples proceed.”
“ A simile occurs to me, good Gotama.”
“ Speak Aggivessana,” the Lord said.
it forth,
“ Good Gotama, and vegetable growths come
as 3 all seed growths
to growth, increase and maturity because all depend on the earth

and are based on the earth, and it is thus that these seed growths
and vegetable growths come to growth, increase and maturity;
as, good Gotama, all those strenuous occupations that are carried
on depend on the earth and are based on the earth, and it is thus
that these strenuous occupations are carried on; so, good Gotama,
that person 4 whose self is material shape because it is based on
6
,

material shape, begets either merit or demerit, this person whose

self is feeling, because it is based on feeling, begets either merit or
demerit, this person whose self is perception, because it is based

1
okasam 1caroti> cf. Vin i. 114. 2
As at M. iii. 15; D . i. 51; A . v, 39.
3
As at Miln. 33. 4 purisapuggala. See B.D. iii, Intr., p, xxv ff.
5
This is of course the very opposite of (Mania’s teaching. MA . ii. 275
says rupam atta assd ti rupattd,
284 35, C^asacmkasiiUa I. 230-231

on perception, begets either merit or demerit, this person whose

self is the habitual tendencies, because based on the habitual it is

tendencies, begets either merit or demerit, this person whose self

is consciousness, because it is based on consciousness, begets either

merit or demerit.”
" Can it be, Aggivessana, that you speak thus: Material shape is
my self, feeling is my self, perception is my self, the habitual
tendencies are my self, consciousness is my self ”?
u
But I, good Gotama, do speak thus: Material shape is my self,

feeling . . .
perception . . . the habitual tendencies . . . consciousness
is my self. And so does this great concourse.
,,

“ What has this great concourse to do with you, Aggivessana ?

Please do you, Aggivessana, unravel just your own words.”

“But I, good Gotama, speak thus: Material shape is my self,

feeling is my self, perception is my self, the habitual tendencies are

my self, consciousness is my self.”
“ Well then, Aggivessana, I will question you in return about this
matter. You may answer me as you please. What do you think about
Aggivessana ? Would a noble anointed king, such as King
this, [231]
Pasenadi of Kosala or such as King Ajatasattu of Magadha, the son
of the lady of Videha, have power in his own territory to put to
death one deserving to be put to death, to plunder one deserving
to be plundered, to banish one deserving to be banished?”
“ Good Gotama, a noble anointed king, such as King Pasenadi of
Kosala or such as King Ajatasattu of Magadha, the son of the lady
of Videha, would have power in his own territory to put to death
one deserving to be put to death, to plunder one deserving to be
plundered, to banish one deserving to be banished. Why, good
Gotama, even among these companies and groups, namely of the
Vajjis and Mallas, there exists the power in their own territories to
put to death one deserving to be put to death, to plunder one deserv-
ing to be plundered, to banish one deserving to be banished. How
much more then a noble anointed king, such as King Pasenadi of
Kosala or King Ajatasattu of Magadha, the son of the lady of
Videha ? He would have the power, good Gotama, and he deserves
to have the power.”
“ What do you think about this, Aggivessana ? When you
speak thus: Material shape is my self/ have you power over this
*

material shape of yours (and can say), Let my material shape be

thus, Let my material shape be not thus I” 1

1
Cf. Vin. i. 13.
 A 4

I. 231-232 To Saccaka (Lesser) 285

When this had been said, Saccaka, the son of Jains, became
silent. And a second time the Lord spoke thus to Saccaka, the
son of Jains “ : What do you think about this, Aggivessana ? When
you speak thus:
4
Material shape is my self/ have you power over
this material shape of yours (and can say), Let my material shape
be thus, let my
material shape be not thus ?” And a second time
Saccaka, the son of Jains, became silent. Then the Lord spoke thus
to Saccaka, the son of Jains:
“ Answer now, Aggivessana, now is not the time for you to become
silent. Whoever, Aggivessana, on being asked a legitimate question
up to the third time by the Tathagata does not answer, verily his
skull splits into seven pieces.” 1
Now at that time the yakkha Thunderbolt-bearer, 2 taking his
iron thunderbolt which was aglow, ablaze, on fire, came to stand
4
above the ground over Saccaka, the son of Jains, and said: If this
Saccaka, the son of Jains, does not answer when he is asked a
legitimate question up to the third time by the Lord, verily I will
make his skull split into seven pieces.” And only the Lord saw
this yakkha Thunderbolt-bearer, and Saccaka, the son of Jains.
Then Saccaka, the son of Jains, afraid, agitated, his hair standing
on end, [232] seeking protection with the Lord, seeking shelter
with the Lord, seeking refuge with the Lord, spoke thus to the
44
Lord: Let the revered Gotama ask me, I will answer.”
44
What do you think about this, Aggivessana ? When you
speak thus: Material shape is my self/ have you power over this
4

material shape of yours (and can say), Let my material shape be

4

thus, let my material shape be not thus * ?”

44
This is not so, good Gotama.”
44
Pay When you have paid attention,
attention, Aggivessana.
Aggivessana, answer. For your last speech does not agree with
your first, nor your first with your last. What do you think about
4
this, Aggivessana ? When you speak thus: Feeling perception . .
.

. .the habitual
. tendencies consciousness is my self/ have you
. . .

1
As
at D. i. 95.
2
Sakha devardja not just any yakkha,
ii. 277. Sakka was a name , M .

for Indxa, one of whose epithets was Vajirapani, Thunderbolt in hand

(Thunderbolt-bearer). According to C. E. Godage, The Place of Indra in
Early Buddhism Ceylon University Review April, 1945, Vol. Ill, No. 1, p. 52,
, ,

the above context and 2). i. 95 “ are the only instances in the Suttas in which
Sakka comes in the guise of a Yakkha bearing a bolt.” “ Here, we see Sakka
as a patron of the new religion.” Cf. Jd , iii, 146, v. 92, vi. 155.
286 35. CulasaccakasttMa I. 232-233

power over this feeling . . .

perception . . . the habitual tendencies
. . . consciousness of yours (and can say) :
6
Letmy consciousness be
such, let my consciousness not be such
9
V 9

“ This is not so, good Gotama.”

“ Pay attention, Aggivessana.When you have paid attention,
Aggivessana, answer. For your last speech does not agree with
your first, nor your first with your last. What do you think about
’ 9

this, Aggivessana ? Is material shape permanent or impermanent ?

11
Impermanent, good Gotama.
9
But is what is impermanent anguish or is it happiness V
“
“
Anguish, good Gotama.”
“ But is it fitting to regard that which is impermanent, anguish,
liable to change as This is mine, this am I, [233] this is my self V
c 9 9

“ This is not so, good Gotama.”

“ What do you think about this, Aggivessana ? ... Is feeling . . .

is perception are the habitual tendencies permanent or im-

. . .

permanent ? What do you think about this, Aggivessana ?

. . .

9
Is consciousness permanent or impermanent V
“ Impermanent, good Gotama.”
“ But is what is impermanent anguish or is it happiness ?”
“ Anguish, good Gotama.”
“ But is it fitting to regard that which is impermanent, anguish,
liable to change as This is mine, this am I, this is my self ?”
‘ *

“ This is not so, good Gotama.”

“ What do you think about this, Aggivessana ? Does he who is
cleaving to anguish, attached to anguish, clinging to anguish regard
anguish as This is mine, this am I, this is my self
‘
and further, ’
—
could he comprehend his own anguish or could he dwell having
brought anguish to destruction ?”
“ How could this be, good Gotama ? This is not so, good
Gotama.”
“ Aggivessana, as a man walking about aiming at the pith, seeking
for the pith, looking about for the pith, 1 taking a sharp knife,
might enter a wood he might see there the stem of a great plantain
;

tree, 2 straight, young, grown without defect; he might cut it down

at the root; having cut it down at the root, he might cut off the
crown; having cut off the crown, he might unroll the spirals of the
leaves; but unrolling the spirals of the leaves, he would not even

1
As at S. iii. 141, iv, 167 ;cf. i. 193. M .

2
The plantain tree was the emblem of insubstantiality, for it has no pith
or heartwood, see S. iii. 142.
I. 233-234 To SaccaJca (Lesser) 287

come upon softwood, how then on pith ? Even so are you, Aggives-
sana, when being questioned, cross-questioned and pressed for
reasons 1 by me in regard to your own words, empty, 2 void, and have
fallen short. 3 But these words were spoken by you, Aggivessana,
to the company at Vesall: I do not see that recluse or brahman,
‘

the head of a company, the head of a group, the teacher of a group,

even if he is claiming to be a perfected one, a fully Self-awakened
one, who, when taken
hand by me, speech by speech, would not
in
tremble, would not shake, would not shake violently, and from
whose armpits sweat would not pour. Even if I were to take in
hand, speech by speech, an insensate post, even that, when thken
in hand by me, speech by speech, would tremble, would shake,
—
would shake violently let alone a human being.’ But it is from
your brow, Aggivessana, that drops of sweat are pouring, and
having soaked through your upper and inner robes, are falling to
the ground. But there is not at present, Aggivessana, any sweat
on my body.” And the Lord disclosed his golden coloured body
to that concourse. [234] When this had been said, Saccaka, the
son of Jains, having become silent, having become ashamed, his
shoulders drooped, his head cast down, sat down brooding, at a loss
for an answer.
Then Dummukha, 4 the son of a Liechavi, knowing that Saccaka,
the son of Jains, had become silent, had become ashamed, his
shoulders drooped, his head cast down, brooding, at a loss for an
answer, spoke thus to the Lord: “ A simile occurs to me, Lord.” 6
“ Speak it forth, Dummukha,” the Lord said.
“ Lord, it is like a lotus-tank, 6 not far from a village or little

town, where there might be a crab. Then, Lord, several boys or

girls, having come out from that village or little town, might

approach that lotus-tank, and having approached, having plunged

into that lotus-tank, having lifted the crab out of the water, might
place it on the dry land. And whenever that crab, Lord, might thrust
out a claw, as often might those boys or girls hack and break and
smash it with a piece of wood or a potsherd. Thus, Lord, that
crab withall its claws hacked and broken and smashed, could not

become one to descend again to the tank as it used to do before.

Even so, Lord, whatever the distortions, the disagreements, the
1
As at M . i. 130. 2
MA. ii. 279, devoid of pith.
3 aparaddha==pardjita, defeated, MA. ii. 279. As at M. i. 440.
4
MA. ii. 280, in spite of his name he was handsome.
6
5
bhagavd of text should read bhante, As at $,i. 123.
288 35. Culasa/xalmsutta I. 234-235

wrigglings1 of Saccaka, the son of Jains all these2 have been

hacked, broken and smashed by the Lord. And now. Lord,
Saccaka, the son of Jains, cannot become one to approach the Lord
4
again, that is to say desiring speech.” 3
When this had been said, Saccaka, the son of Jains, spoke thus to
Dnmmukha, the son of a Licchavi; “ You, Dummukha, wait, you,
Dummukha, wait. Not with you am I conferring, I am conferring
here with the good Gotama.
Let be, good. Gotama, tKese words of mine and of other individual
recluses and brahmans. Methinks this idle talk is regretted.
Now, to what extent does a disciple of the good Gotama come to be
one who is a doer of the instruction, one who accepts the exhortation, 6
one who has crossed over doubt and, perplexity gone, fares in the
Teacher’s instruction, won to conviction, not relying on others 1”
“ Now, Aggivessana, a disciple of mine in regard to whatever is
material shape, past, future, present, subjective or objective, gross
or subtle, low or excellent, distant or near, sees all material shape
as it really is by means of perfect intuitive wisdom as: This is

not mine, this am I not, this is not my self. [235] In regard to

whatever is feeling . . . perception . . . the habitual tendencies . . .

consciousness, past, future, present, subjective or objective, gross

or subtle, low or excellent, distant or near, he sees all consciousness
as it really is by means of perfect intuitive wisdom as : This is not
mine, this am I not, this is not my self. To this extent, Aggivessana,
a disciple of mine comes to be a doer of the instruction, an accepter
of the exhortation, one who has crossed over doubt and, perplexity
gone, fares in the Teacher’s instruction, won to conviction, not
relying on others.”
“ To what extent, good Gotama, does a monk become a perfected
one, the cankers destroyed, one who has lived the life, done what
was to be done, laid down the burden, attained his own goal, the
fetter ofbecoming utterly destroyed, and is freed with perfect
profound knowledge ?”
“ Now, Aggivessana, a monk in regard to whatever is material
shape, past, future, present, subjective or objective, gross or subtle,

1
These same three words are used at M. i. 446 of a horse being broken in,
and are therefore differently translated.
2
tdni. 8. i. 123 reads sabbdni all. M. should be corrected to sabbani
, tani.
3
vddddhippdya, a controversialist, Fur. Dial i, 167. ,

4
vildpam vilapitam or “ idly talked.”
,

6 ovadapatikara as at , i. 491 M .
 I. 236-236 To Saccaka (Lesser) 289
low or excellent, distant or near, having seen all material shape as
it really is by means of perfect intuitive wisdom
as: This is not
mine, this am I not, this is not my
becomes freed with no
self,

(further) attachment. 1 In regard to whatever is feeling per- . .

.

ception . . . the habitual tendencies . . . consciousness, past, future,

present, subjective or objective, gross or subtle, low or excellent,
distant or near, having seen all consciousness as it really is by
means of perfect intuitive wisdom as: This is not mine, this am I
not, this is my
he becomes freed with no (further) attach-
not self,

ment. To this extent, Aggivessana, does a monk become a per-

fected one, the cankers destroyed, who has lived the life, done what
was to be done, laid down the burden, attained his own goal, the
fetter of becoming utterly destroyed, and is freed with perfect
profound knowledge. Aggivessana, a monk with his mind freed
thus becomes possessed of the three things than which there is
nothing further: 2 the vision than which there is nothing further,
the course than which there is nothing further, the freedom than
which there is nothing further. 3 Aggivessana, a monk freed thus
reveres, esteems, reverences, honours only the Tathagata, saying:
‘
The Lord is awakened, he teaches dhamma for awakening; the
Lord is tamed, he teaches dhamma for taming; the Lord is calmed,
he teaches dhamma for calming the Lord is crossed over, he teaches ;

dhamma for crossing over the Lord has attained nibbana, he teaches
;

dhamma for attaining nibbana.” 4

When this had been said, Saccaka, the son of Jains, spoke thus
to the Lord: [236] “ Good Gotama, I was arrogant, I was presump-
tuous, in that I deemed I could assail the revered Gotama, speech
by speech. Good Gotama, there might be safety for a man assailing
a rutting elephant, but there could be no safety for a man assailing
the revered Gotama. Good Gotama, there might be safety for a

1
Here spelt anuppada .

2 anuttariydni. Cf. D. iii. 219. At D. iii. 250, 281, A. iii. 284, 325, 452
the “ six ” are different except for the first.

3
MA. ii. 281 explains that these are the wisdom, the COUfSG and freedom
that are worldly or other-worldly. Or, the first is called right view of the
way of arahantship, the second the factors of the remaining ways, and the
third the freedom that is the highest fruit. Or, again, the first is called the
vision of nibbana for one whose cankers are destroyed, the second the eight
factors of the Way, and the third the highest fruit. DA, iii. 1003 “ refers
these to categories of the Path, Fruits and Nibbana, with alternative assign-
ments,” Dial. iii. 213, n. 4.
4 As at D. iii. 54. Quoted MA. ii. 134.
 290 36. CulasaccaJccLSiUta I. 236

man assailing a blazing mass of fire, but there could be no safety for
a man assailing the revered Gotama. Good Gotama, there might
be safety for a man assailing a deadly poisonous snake, but there
could be no safety for a man assailing the revered Gotama. Good
Gotama, was arrogant, I was presumptuous, in that I deemed I
I
could assail the revered Gotama, speechby speech. May the good
Gotama consent (to accept) a meal with me on the morrow together
with the Order of monks.” The Lord consented by becoming
silent.
Then Saccaka, the son of Jains, having understood the Lord’s
consent, addressed those Licchavis, saying: “ Let the good Licchavis
listen to me : the recluse Gotama is invited for a meal on the morrow
together with the Order of monks. Prepare anything of mine that
you think will be suitable.” Then these Licchavis, towards the
end of that night, prepared five hundred offerings of rice cooked in
milk as the gift of food 1 Then Saccaka, the son of Jains, having
.

had sumptuous food, solid and soft, made ready in his own park,
had the time announced to the Lord, saying: “It is time, good
Gotama, the meal is ready.” Then the Lord, having dressed in
the morning, taking his bowl and robe, approached the park of
Saccaka, the son of Jains; having approached he sat down on the
appointed seat, together with the Order of monks. Then Saccaka,
the son of Jains, with his own hand served and satisfied the Order of
monks with the Lord at its head with the sumptuous food, solid
and soft. Then Saccaka, the son of Jains, when the Lord had
eaten and had withdrawn his hand from his bowl, having taken a
low seat 2 sat down at a respectful distance. As he was sitting
,

down at a respectful distance, Saccaka, the son of Jains, spoke thus

to the Lord
“ Whatever there is of merit or the accompaniment of merit 3 in
good Gotama, let that be for the happiness of the donors .” 4
this gift,
“ There will be for the donors, Aggivessana, whatever attaches to
the recipient of a gift of faith such as you who are not without

1
/.e. food that might be given and so made “ allowable,” kappiya
The .

Licchavis had to know what was allowable and what not,

and so they brought
forward rice, bhatta, that could be brought forward, MA. ii. 283. The word
bhattdbhihdra occurs at S. i. 82.
2
A mark of respect.
3
punnamahi. MA, ii. 283 vipakakkhandhdnam yeva parivaro , what makes
up the accumulations of fruitions (in the future).
4
Here the Licchavis.
 I. 236-237 To Saccaka {Lesser) 291

attachment, not without aversion, not without confusion. [ 237]

There will be for you, Aggivessana, whatever attaches to the re-
cipient of a gift of faith such as me who am without attachment,
without aversion, without confusion .” 1

Lesser Discourse to Saccaka

the Fifth 2

5
36. GREATER DISCOURSE TO SACCAKA
(Mahasaccakasutta)

Thus have heard At one time the Lord was staying near Vesall
I :

in the Great Grove in the hall of the Gabled House. Now at that
time the Lord came to be fully clothed in the morning and, taking
his bowl and robe, wished to enter Vesall for almsfood. Then
Saccaka, the son of Jains, who was always pacing up and down,
always roaming about on foot 8 approached the Great Grove and
,

the hall of the Gabled House. The venerable Ananda saw Saccaka,
the son of Jains, coming in the distance; having seen him, he spoke
£<
thus to the Lord: Lord, this Saccaka, the son of Jains, is coming,
a controversialist, giving himself out as learned, much honoured
by the manyfolk .
4 He, Lord, desires dispraise of the Awakened
One, dispraise of dhamma
dispraise of the Order.
,
It were good,
Lord, Lord were to sit down for a moment out of compassion .”
if the

The Lord sat down on an appointed seat. Then Saccaka, the son of
Jains, approached the Lord; having approached, he exchanged
greetings with the Lord having exchanged greetings of friendliness
;

and courtesy, he sat down at a respectful distance. As he was

sitting down at a respectful distance, Saccaka, the son of Jains,
spoke thus to the Lord

1
MA. ii. 283 points out that the Licchavis gave to Saccaka, not to the
Lord, but that Saccaka gave to the Lord.
2
I.e. he had clothed himself in a dyed double -cloth, rattadupatta, (cf. Ja .

iv. 379, VvA. 4), had fastened on his girdle, and had put his rag-robe over one

shoulder, MA. ii. 284. It remained to take his outer cloak to put on when
he entered Vesall.
8
Stock, as at M. i. 108, 227-28.
4
As at M. i. 227.
6 For Saccaka, for he would see the Lord and hear dhamma MA. , ii. 284.
 292 36. Mahdsaccakasutta I. 237-238

“ There are, good Gotama, some recluses and brahmans, who

dwell intent on the development of body, 1 not on the development
of mind. 2 They acquire, good Gotama, a feeling of physical
pain. upon a time, good Gotama, there had been acquired a
If once
feeling of physical pain, there may be paralysis of the legs, and the
heart may burst, and warm blood may issue from the mouth, or
one may come to madness, to mind-tossing. 3 This comes to be
for one, good Gotama, when the mind conforms to the body, when

it is under the rule of body. What is the cause of this ? [ 288] It

is the non-development
4
of the mind.
But some recluses and brahmans who
there are, good Gotama,
on the development of mind, not on the development of
live intent
body. They acquire, good Gotama, a feeling of mental pain. If
once upon a time, good Gotama, there had been acquired a feeling
of mental pain, there may be a paralysis of the legs, and the heart
may burst, and warm blood may issue from the mouth, or one
may come to madness, to mind-tossing. This comes to be for one,
good Gotama, whose body conforms to mind, is under the rule of
mind. What is the cause of this ? It is the non-development of
body.”
“ But what have you, Aggivessana, heard about the development
of body?”
“ For example, Nanda Vaccha, Kisa
Sankicea, Makkhali of the
Cowpen —these,Gotama, are unclothed, 6 flouting life’s
good
decencies, licking (their hands after meals), not those to come
when asked to do so, not those to stand still when asked to do so.
They do not consent (to accept food) offered to (them) or specially
prepared for (them), nor to (accept) an invitation (to a meal).
They do not accept food straight from the cooking pot or pan, nor
within the threshold, nor among the faggots, nor among the rice-

1
bhdvand, “ development,” more precisely mental development. MA. ii.
285 says kdyabhavand is called vipassand, insight. Achieving this there is
no mental disturbance.
2
cittabhavana is called samatha calm. There is no paralysis for the
,

person intent on concentration. What the Jain says is not true; see MA.
ii. 285.
3
Cf. S. i. 125-6, and last phrase at A. iii. 119, 219; and “ mind-tossing,”
cittakkhepa, at Dh. 138.
These three “ shining lights,” niyyatdro are mentioned at M. i. 524; A.
4
,

iii. All were ajwikas and are Baid at MA. ii. 285 to have achieved
384. ,

leadership over the extreme ascetics.

5 Following passage also at M. i. 77.
 I* 238-239 To Saccaka {Greater) 293
pounders, nor when two people are eating, nor from a pregnant
woman, nor from a woman giving suck, nor from one co-habiting
with a man, nor from gleanings, nor near where a dog is standing,
nor where flies are swarming, nor fish, nor meat. They drink
neither fermented liquor nor spirits nor rice-gruel. They are one-
house-men, one-piece-men, or two-house-men, two-piece-men, or
seven-house-men, seven-piece-men. They subsist on one little
and they subsist on two little offerings, and they subsist
offering,
on sevenlittle offerings. They take food once a day, and they
take food once in two days and they take food once in seven
days. Then they live intent on the practice of eating rice at regular
fortnightly intervals.”
“ But do they, Aggivessana, keep going on so little V 9
“ No, good Gotama. Now and then they eat very good solid
food, partake of very good soft food, savour very good savourings,
drink very good drinks. They build up their bodily strength with
these, make their bodies grow and become fat.”
“ These, Aggivessana, attend later to what they had eschewed
earlier; thus there is increase and loss for that body. 1 But what
have you, Aggivessana, heard about the development of mind 1”
[239] But, Saccaka, the son of Jains, on being questioned by the
Lord on the development of mind, did not succeed (in replying).
Then the Lord spoke thus to Saccaka, the son of Jains
“ That which was first spoken of by you, Aggivessana, as the
development of the body, that, in the discipline for an ariyan, is not
the proper development of the body. For you, Aggivessana, do
not know what is development of the body, so how can you know
what is development of the mind ? Yet, Aggivessana, hear how there
comes to be one who is not developed as to body and not developed
as to mind, developed as to body and developed as to mind; pay
careful attention and I will speak.”
“ Yes, sir,” Saccaka, the son of Jains, answered the Lord in
assent. The Lord spoke thus
“ And how, Aggivessana, does one come to be not developed as
to body and not developed as to mind ? As to this, Aggivessana,
a pleasurable feeling arises in an uninstructed ordinary man; he,
being assailed by the pleasurable feeling, becomes addicted to
pleasure and falls into addiction for pleasure. If that pleasurable
feeling of his is stopped, a painful feeling arises from the stopping

1 94.
Cf. S. ii.
294 36. Mahasaccakasiitta I. 239-240

of the pleasurable feeling; he, being assailed by the painful feeling,

grieves, mourns, laments, beats his breast and falls into disillusion.
This pleasurable feeling, Aggivessana, that has arisen in him,
impinging on the mind, persists, because of the non-development of
body; and the painful feeling that has arisen, impinging on the
mind, persists, because of the non-development of mind. In any-
one in whom, Aggivessana, there are these two alternatives thus:
a pleasurable feeling that has arisen, impinging on the mind,
persists,because of the non-development of body; and a painful
on the mind, persists, because of
feeling that has arisen, impinging
—
the non-development of mind he thus comes to be, Aggivessana,
not developed as to body and not developed as to mind.
And how does there come to be, Aggivessana, one who is both
developed as to body and developed as to mind ? As to this,
Aggivessana, a pleasurable feeling arises in an instructed disciple
of the ariyans; he, being assailed by the pleasurable feeling,
does not become addicted to pleasure nor does he fall into
addiction to pleasure. If that pleasurable feeling of his is

stopped and a painful feeling arises from the stopping of that

pleasurable feeling, he, being assailed by the painful feeling, does
not grieve, mourn, lament, he does not beat his breast, he does not
fall into disillusion. This pleasurable feeling, Aggivessana, that
has arisen in him, impinging on his mind, does not persist, because
of the development of the body; and the painful feeling that has
arisen, impinging on the mind, does not persist, because of the
development of mind. In anyone in whom, Aggivessana, there are
these two alternatives thus: a pleasurable feeling that has arisen,

[240] impinging on the mind, does not persist, because of

the
development of body and a painful feeling that has arisen, impinging
;

on the mind, does not persist, because of the development of mind

he thus comes to be, Aggivessana, both developed as to body and
developed as to mind.”
“ A believer thus am I in the revered Gotama. For the revered
Gotama is both developed as to body and developed as to mind.”
“ This speech spoken by you, Aggivessana, is offensive and
presumptuous, but yet will I answer you. When I, Aggivessana,
had had the hair of my head and beard shaved, and had clothed
myself in saffron garments and had gone forth from home into
—
homelessness that a pleasurable feeling arisen in me, impinging
on my mind, could persist, or that a painful feeling arisen, impinging
on my mind, could persist, such a situation could not occur.”
I. 240-241 To Saccaka (
Greater ) 295
“ Is then that a pleasurable feeling has not arisen in the good
it

Gotama of such a nature that, having arisen, impinging on the mind,

it could not persist ? Is it then that a painful feeling has not arisen
in thegood Gotama of such a nature that, having arisen, impinging
9
on the mind, it could not persist V
“
How could this not be, Aggivessana ? Now, Aggivessana,
before my Self-awakening while I was still the bodhisatta not fully ,

awakened, it occurred to me: Narrow is the household life, a path

of dust, going forth is in the open, nor easy while dwelling in a
is it

house to lead the Brahma-faring completely fulfilled, utterly

Suppose now that I, having
purified, polished like a *conch-shell.
cut off hair and beard, having clothed myself in saffron garments,
should go forth from home into homelessness ? So I, Aggivessana,
after a time, being young, my hair coal-black, possessed of radiant
youth, in the prime ofmy fife {repeat from MA. 163 1. 28 to p. 167
. . . .

l.8 above p. 207 to p 211 for monks substitute Aggivessana)

; ,
.
;
. . .

So I, Aggivessana, sat down just there thinking: Indeed this does

well for striving.
Moreover, 1 Aggivessana, three similes occurred to me spontane-
ously, never heard before It is as if 2 there were a wet sappy stick
:

placed in water; then a man might come along bringing an upper

4
piece of fire-stick, 3 and thinking-: 1 will light a fire, I will get heat.’
What do you think about this, Aggivessana ? Could that man,
bringing an upper piece of fire-stick, and rubbing that wet sappy
stick that had been placed in water (with it), light a fire, could he
get heat V 9

44
No, good Gotama. What is the cause of this ? It is, good
Gotama, that such a stick is wet and sappy and that [241] it was
placed in water. That man would only get fatigue and distress.”
44
In like manner, Aggivessana, whatever recluses or brahmans
dwell not aloof from pleasures of the senses that are bodily, then
if that which is for them, among the sense-pleasures, desire for

sense-pleasure, affection for sense-pleasure, infatuation with

sense-pleasure, thirst for sense-pleasure, fever for sense-pleasure

—if that not properly got rid of subjectively nor properly
is

allayed, whether these worthy recluses and brahmans experience

1 From here to M. L 249= M. ii. 212 ff. Cf. Mhvu. ii. 121#
2
As at M. m. 95.
3
uttardranly opposite adkararanl , MA. ii. 91, SA. iii. 241. The former
word occurs at M. ii. 93 (a repetition of the above passage), M. ii. 152, iii. 95;
Miln 53. .
 ::

296 36. MahdsaccahisitUa I. 241-242

feelings which are acute, painful, sharp, severe, they could

not become those for knowledge, for vision, for the incom-
parable Self-awakening1 and whether these worthy recluses and
;

brahmans do not experience feelings which are acute, painful,

sharp, severe, they could not become those for knowledge, for vision,
for the incomparable Self-awakening. This, Aggivessana, was the
first parable that occurred to me spontaneously, never heard before.
Then, Aggivessana, a second parable occurred to me spontaneously,
never lieard before. It is as if, Aggivessana, a wet, Sappy Stick
were placed on dry ground, far from water. Then a man might
come along bringing an upper piece of *fire-stick, and thinking
*
I will light a fire, I will get heat/ What do you think about this,
Aggivessana ? Could that man, bringing an upper piece of fire-
stick, and rubbing that wet sappy stick that had been placed on the
dry ground, far from water, light a fire, could he get heat ?”
“ No, good Gotama. What is the cause of this ? It is, good
Gotama, that that stick is wet and sappy although it had been
placed on dry ground, far from water. So that man would only get
fatigue and distress/’
“ In like manner, Aggivessana, whatever recluses or brahmans
dwell not aloof from pleasures of the senses that are bodily they . . .

could not become those for knowledge, for vision, for the incom-
parable Self-awakening. This, Aggivessana, was the second
parable that occurred to me spontaneously, never heard before.
Then, Aggivessana, a third parable occurred to me [248] spontane-
ously, never heard before. It is as if, Aggivessana, a dry sapless 2
stick were placed on the dry ground, far from water. Then a man
might come along bringing an upper piece of fire-stick, and thinking
‘
I will light a fire, I will get heat/ What do you think about this,
Aggivessana ? Could that man, bringing an upper piece of fire-stick,
and rubbing that dry sapless stick that had been placed on dry
ground, far from water, light a fire, could he get heat ?”
“ Yes, good Gotama. What is the cause of this ? It is, good
Gotama, that that stick was dry and sapless and had been placed on
dry ground far from water/’
“ In like manner, Aggivessana, whatever recluses or brahmans
dwell aloof from pleasures of the senses that are bodily, then if
that which is for them, among the sense-pleasures, desire for sense-
pleasure, affection for sense-pleasure, infatuation with sense-

1
As at A, ii. 200. Of.. M. iii. 95; S. iv. 101.
I. 242-243 To Saccaka {Greater) 297

pleasure, thirst for sense-pleasure, fever for sense-pleasure —

if this
is well got rid of subjectively, well allayed, then whether these
worthy recluses and brahmans experience feelings that are acute,
painful, sharp, severe, indeed they become those for knowledge, for
vision, for the incomparable Self-awakening; and whether these
worthy recluses and brahmans do not experience feelings that are
acute, painful, sharp, severe, indeed they become those for know-
ledge, for vision, for the incomparable Self-awakening. This,
Aggivessana, was the third parable that occurred to me spontane-
ously, never heard before. These, Aggivessana, were the three
parables that occurred to me spontaneously, never heard before.
It occurred tome, Aggivessana; Suppose now that I, with my
teeth clenched, 1 with my tongue pressed against the palate, by
mind should subdue, restrain and dominate my mind ? So I,
Aggivessana, with my teeth clenched, with my tongue pressed
against the palate, by mind subdued, restrained and dominated
my mind. While I was subduing, restraining and dominating my
mind, with the teeth clenched, the tongue pressed against the palate,
sweat poured from my armpits. It is as if, Aggivessana, a strong
man, having taken hold of a weaker man by his head or shoulders,
would subcfue, restrain and dominate him. Even so, while I,
Aggivessana, was subduing, restraining and dominating my mind
by mind, with my teeth clenched, with my tongue pressed against
the palate, sweat poured from my armpits. Although, Aggivessana,
unsluggish energy came to be stirred up in me, unmuddled mind-
fulness set up, yet my [243] body was turbulent, not calmed, be-
cause I was harassed 2 in striving by striving against that very
pain. But yet, Aggivessana, that painful feeling, arising in me,
on my mind.
persisted without impinging
me, Aggivessana: Suppose now that I should
It occurred to
meditate the non-breathing meditation ? 3 So I, Aggivessana,
stopped breathing in and breathing out through the mouth and
through the nose. When I, Aggivessana, had stopped breathing
in and breathing out through the mouth and through the nose,
there came to be an exceedingly loud noise of winds escaping by
the auditory passages. As there comes to be an exceedingly loud
noise from the roaring of a smith’s bellows, 4 even so when I, Aggi-
vessana, stopped breathing in and breathing out through the mouth

2
1 M. i. 120; Ja. i, 67. padhanabhttunnassa .

8 4
appanaka jhdna ; c/. Jf. ii. 212; Ja. i. 67. S. i. 106.
298 36. MahdsaccaJcasuMa I. 243-244

and through the nose, there came to be an exceedingly loud noise

of wind escaping by the auditory passages. Although, Aggivessana,
unsluggish energy came to be stirred up in me, unmuddled mind-
fulness set up, yet my body was turbulent, not calmed, because I
was harassed in striving by striving against that very pain. It
was even in this wise, Aggivessana, that a painful feeling that had
arisen in me persisted without impinging on my mind.
It occurred to me, Aggivessana : Suppose now that I should still

meditate the non-breathing meditation? So I, Aggivessana,

stopped breathing in and breathing out through the mouth and
through the nose and through the ears. When I, Aggivessana, had
stopped breathing in and breathing out through the mouth and
through the nose and through the ears, exceedingly loud winds
rent my head. As, Aggivessana, a strong man1 might cleave one’s
head with a sharp-edged sword, even so when I, Aggivessana,
stopped breathing in and breathing out through the mouth and
through the nose and through the ears, exceedingly loud winds
rent my head. Although, Aggivessana, unsluggish energy came to
be stirred up in me, unmuddled mindfulness set up, yet my body
was turbulent, not calmed, because I was harassed in striving by
striving against that very pain. But yet, Aggivessana, that pain-
ful feeling, arising in me, persisted without impinging on my mind.
It occurred to me, Aggivessana: Suppose that I should still
meditate the non-breathing meditation ? So I, Aggivessana,
stopped breathing in and breathing out through the mouth and
through the nose and through the ears. When I, Aggivessana,
had stopped breathing in and breathing out through the mouth and
through the nose and through the ears, I came to have very bad
headaches. 2 As, Aggivessana, a strong man [244] might clamp a
turban on one’s head with a tight leather strap, even so when I,
Aggivessana, stopped breathing in and breathing out through the
mouth and through the nose and through the ears, did I come to
have very bad headaches. Although, Aggivessana, unsluggish
energy came to be stirred up in me, unmuddled mindfulness set up,
yet my body was turbulent, not calmed, because I was harassed
in striving by striving against that very pain. But yet, Aggivessana,
that painful feeling, arising in me, persisted without impinging on
my mind.

1
This and the following similes at M. ii. 193, iii. 259; A. iii. 380; S. iv. 56.
2 sise silsavedand honti , there were head-feelings in the head.
 I. 244-245 To Saccaka (
Greater 299

It occurred to me, Aggivessana: Suppose now that I should still

meditate the non-breathingmeditation ? So I, Aggivessana,
stopped breathing in and breathing out through the mouth and
through the nose and through the ears. When I, Aggivessana, had
stopped breathing in and breathing out through the mouth and
through the nose and through the ears, very strong winds cut
through my stomach. As, Aggivessana, a skilled cattle-butcher
or his apprentice might cut through the stomach with a sharp
butcher’s knife, even so, Aggivessana, did very strong winds cut
through my stomach. Although, Aggivessana, unsluggish energy
came to be stirred up in me, unmuddled mindfulness set up, yet my
body was turbulent, not calmed, because I was harassed in
striving by striving against that very pain. But yet, Aggivessana,
that painful feeling, arising in me, persisted without impinging on
my mind.
me, Aggivessana Suppose now that I should still
It occurred to ;

meditate the meditation ? So I, Aggivessana,

non-breathing
stopped breathing in and breathing out through the mouth and
through the nose and through the ears. When I, Aggivessana, had
stopped breathing in and breathing out through the mouth and
through the nose and through the ears, there came to be a fierce
heat in my body. As, Aggivessana, two strong men, having taken
hold of a weaker man by his limbs, might set fire to him, might
make him sizzle up over a charcoal pit, even so, Aggivessana, when
I had stopped breathing in and breathing out through the mouth
and through the nose and through the ears, did there come to be a
fierce heat in my body. Although, Aggivessana, unsluggish energy
came to be stirred up in me, unmuddled mindfulness set up, yet
my body was turbulent, not calmed, because I was harassed in
striving by striving against that very pain. But yet, Aggivessana,
that painful feeling, arising in me, persisted without impinging on
my mind. In addition to this, Aggivessana, [245] devatds, having
seen me, spoke thus; 'The recluse Gotama has passed away.’
4

Other devatds spoke thus The recluse Gotama ha8 not passed away,
but he is passing Other devatds spoke thus: The recluse
away/ '

Gotama has not passed away, nor is he passing away; the recluse
Gotama is a perfected one, 1 the mode of living of a perfected one is
just like this/

1 araham . Either the devatds were mistaken, for at this time Gotama was
not an arahant in its meaning of one who had done aU there was to be done,
or the term is here being used in a pre-Buddhist sense. Cf. Ja. i. 67.
300 36. Mahdsaceahisutta I. 245-246

It occurred to me, Aggivessana : Suppose now that I should take

the line of desisting from all food ? Then, Aggivessana, devatas ,

having approached me, spoke thus: ‘Do not, good sir, take the
line of desisting from all food. If you, good sir, take the line of
desisting from all food, then we will give you tfem-like essences to
take in through the pores of the skin; you will keep going by
means of them/ Then, Aggivessana, it occurred to me: Suppose
that I should take the line of not eating anything, and these devatas
were to give me deva - like essences to take in through the pores of
the skin, and that I should keep going by means of them, that
would be an imposture in me. So I, Aggivessana, rejected those
devatas ; 1 1 said, ‘
Enough/
It occurred to me, Aggivessana: Suppose now that I were to
take food little, drop by drop, such as bean-soup or vetch-
little by
soup or chick-pea-soup or pea-soup ? So I, Aggivessana, took food
little by little, drop by drop, such as bean-soup or vetch-soup or

chick-pea-soup or pea-soup. While I, Aggivessana, was taking

food little by little, drop by drop, such as bean-soup or vetch-soup
or chick-pea-soup or pea-soup, my body became exceedingly
emaciated. Because I ate so little, 2 all my limbs became like the
joints of withered creepers; because I ate so little, my buttocks
became like a bullock’s hoof; because I ate so little, my protruding
backbone became like a string of balls; because I ate so little, my
gaunt ribs became like the crazy rafters of a tumble-down shed;
because I ate so little, the pupils of my eyes appeared lying low and
deep; [ 246] because I ate so little, my scalp became shrivelled and
shrunk as a bitter white gourd cut before it is ripe becomes shrivelled
and shrunk by a hot wind. If I, Aggivessana, thought: I will ‘

touch the skin of my belly,’ it was my backbone that I took hold of.
If I thought: I will touch my backbone,’ it was the skin of my
‘

belly that I took hold of. For because I ate so little, the skin of
my belly, Aggivessana, came to be cleaving to my backbone. If
I, Aggivessana, thought: ‘I will obey the calls of nature,’ I fell

down on my face then and there, because I ate so little. If I,

Aggivessana, soothing my body, stroked my limbs with my hand,
the hairs, rotted at the roots, fell away from my body as I stroked
my limbs with my hand, because I ate so little. And further, Aggi-
£
vessana, men, having seen me, spoke thus The recluse Gotama is:

black/ Other men spoke thus: The recluse Gotama is not black,
‘

1 2
Of. Ja. i. 67. As at if. i. 80.
 — ;

I. 246-247 To Saccaka (Greater) 301

Gotama is deep brown/ Some men spoke thus: The

the recluse 4

Gotama is not black, he is not even deep brown, the recluse

recluse
Gotama is of a sallow colour. 1 To such an extent, Aggivessana, ’

was my clear pure complexion spoilt because I ate so little.

This, Aggivessana, occurred tome / Some recluses and brahmans

in the past have experienced feelings that were acute, painful,
sharp, severe ;
but this is paramount, nor is there worse than this.
And some recluses and brahmans in the future will experience
feelings that are acute, painful, sharp, severe ;
but this is paramount,
nor is there worse than this. And some recluses and brahmans
are now experiencing feelings that are acute, painful, sharp,
severe; but this paramount, nor is there worse than this. But
is

I, by this severe austerity, do not reach states of further-men, the

excellent knowledge and vision befitting the ariyans. Could there

be another way to awakening V
This, Aggivessana, occurred to me :
4
I know that while my father,
the Sakyan, was ploughing, 2 and I was sitting in the cool shade of a
rose-apple tree, aloof from pleasures of the senses, aloof from
unskilled states of mind, entering on the first meditation, which is
accompanied by initial thought and discursive thought, is bom of
aloofness, and is rapturous and joyful, and while abiding therein, I
thought Now could this be a way to awakening ?
4
: Then, following ’

on my mindfulness, 3 Aggivessana, there was the consciousness:

This is itself the Way to awakening. This occurred to me, Aggi-
vessana Now, [247] am I afraid of that happiness which is
:
4

happiness apart from sense-pleasures, apart from unskilled states

1 am not afraid of
4
of mind V This occurred to me, Aggivessana :

that happiness which is happiness apart from sense-pleasures,

apart from unskilled states of mind/
This occurred to me, Aggivessana :
4
Now it is not easy to reach
that happiness by thus subjecting the body to extreme emaciation.
Suppose I were to take material nourishment boiled rice and —
sour milk V So I, Aggivessana, took material nourishment
boiled rice and sour milk. Now at that time, Aggivessana, five
monks 4 were attending me and (they thought) :
‘
When the recluse

1 mangurcicchavi , as at M. i. 429, ii. 33; D. i. 193, 242.

2 According to MA. ii. 290 this was a ritual sowing, vappamahgala . See
my art., Early Buddhism and the Taking of Life, B. C. Law Volume, Part I
also Jdfi. 57.
8
I.e. of in-breathing and out-breathing, MA. ii. 291.
* Cf. Vin. i. 171#
 302 36. Ma liasaccalcasutta I. 247-248

Gotama wins dhamma he will announce it to us.’ But when I,

Aggivessana, —
took material nourishment boiled rice and sour
milk
4
—then these five monks turned on me in disgust, saying:
The recluse Gotama lives in abundance, he is wavering in his
he has reverted to a life of abundance.’
striving,
But when I, Aggivessana, had taken some material nourishment,
having picked up strength, aloof from pleasures of the senses, aloof
from unskilled states of mind, I entered on and abided in the first

meditation which accompanied by initial thought and discursive

is

thought, is bom and is rapturous and joyful. But

of aloofness,
yet, Aggivessana, the pleasurable feeling, arising in me, persisted
without impinging on my mind. By allaying initial thought and
discursive thought, with the mind subjectively tranquillised and
fixed on one point, I entered on and abided in the second meditation
which is devoid of initial and discursive thought, is born of concen-
tration, and is rapturous and joyful. But yet, Aggivessana, the
pleasurable feeling, arising in me, persisted, without impinging
on my mind. By the fading out of rapture I dwelt with equanimity,
attentive and clearly conscious, and I experienced in my person
4
that joy of which the ariyans say: Joyful lives he who has equan-
imity and is mindful,’ and I entered on and abided in the third
meditation. But yet, Aggivessana, the pleasurable feeling, arising
in me, persisted without impinging on my mind. By getting rid
of joy and by getting rid of anguish, by the going down of former
pleasures and sorrows, I entered into and abided in the fourth
meditation which has neither anguish nor joy and which is entirely
purified by equanimity and mindfulness. But yet, Aggivessana,
the pleasurable feeling, arising in me, persisted without impinging
on my mind.
With the mind composed thus, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, [248] I directed my mind to the knowledge and
recollection of former habitations (as at p. 28 above).
. . . Thus . . .

do I remember divers former habitations in all their modes and

details. This, Aggivessana, was the first knowledge attained by
me in the first watch of the night; ignorance was dispelled, know-
ledge arose, darkness was dispelled, light arose, even as I abided
But yet, Aggivessana, the pleasur-
diligent, ardent, self-resolute.
able feeling, arising in me, persisted without impinging fin my
mind.
With the mind composed thus, quite purified, quite clarified,
 I. 248-249 To Saccalca (Greater) 303

without blemish, without defilement, grown soft and workable,

fixed,immovable, I directed my mind to the knowledge of the
passing hence and arising of beings (as at p. 28 above), Thus
. .
.
. . .

with the purified <Zem-vision surpassing that of men, do I see beings

as they pass hence, as they arise, I comprehend that beings are
mean, excellent, fair, foul, in a good bourn, in a bad bourn according
to the consequences of their deeds. This, Aggivessana, was the
second knowledge attained by me in the middle watch of the night;
ignorance was dispelled, knowledge arose, [ 249] darkness was dis-
pelled, light arose, even as I abided diligent, ardent, self-resolute.
But Aggivessana, the pleasurable feeling, arising in me,
yet,
persisted without impinging on my mind.
With the mind composed thus, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, I directed my mind to the knowledge of the
destruction of the cankers . . . (as at p. 29 above) . . . When I knew
thus, saw thus, my mind was freed from the canker of sense-pleasures
and my mind was freed from the canker of becoming and my mind
was freed from the canker of ignorance. In freedom the knowledge
came to be that I was freed, and I comprehended: Destroyed is
birth, brought to a close is the Brahma -faring, done is what was to
be done, there is no more of being such or such. This, Aggivessana,
was the third knowledge attained by me in the third watch of the
night; ignorance was. dispelled, knowledge arose . . . even as I
abided . . . self-resolute. But yet, Aggivessana, the pleasurable
me, persisted without impinging on my mind.
feeling, arising in
Now I, Aggivessana, am aware that when I am teaching dhamma
to companies consisting of many hundreds, each person thinks thus
about me :
‘
The recluse Gotama is teaching dhamma especially for
me.’ But this, Aggivessana, should not be understood thus. For
when a Tathagata is teaching dhamma to others it is for the sake of
general instruction. And I, Aggivessana, at the close of such a
talk, steady, calm, make one-pointed and concentrate my mind
1
subjectively in that first characteristic of concentration in which
I ever constantly abide.”
“ This is to believed of the good Gotama, for he is a perfected
one, a fully Self-awakened One. But does the good Gotama allow
that he sleeps during the day ?”

1
samddhinimitta , explained at MA, ii 292 as concentration on the fruit of
voidness, sunnataphalasamadhi.
304 36. Mahasaccakasittta I. 249-260

“ I allow, Aggivessana, that during the last month of the hot

weather, returning from alms-gathering after the meal, having laid
down the outer cloak (folded) into four, mindful and clearly con-
scious, I fall asleep on my right side.”
“ But this, good Gotama, is what some recluses and brahmans
*
”
call abiding in confusion.’
" So far, Aggivessana, there neither bewilderment nor
[250]
is

non-bewilderment. But, Aggivessana, how there is bewilderment

and non-bewilderment — listen to it, pay careful attention, and I
will speak.”
“ Yes, sir,” Saccaka, the son of Jains, answered the Lord in
assent. The Lord spoke thus:
“ In whoever, Aggivessana, those cankers are not got rid of that
have to do with the defilements, with again-becoming, that are
fearful, whose result is anguish, making for birth, ageing and
—
dying in the future 1 him I call bewildered. In whoever, Aggi-
vessana, those cankers are got rid of which are connected with the
defilements, with again-becoming, that are fearful, whose result is
anguish, making for birth, ageing and dying in the future—him I
call unbewildered. Those cankers of the Tathagata, Aggivessana,
that are connected with the defilements, with again-becoming,
that are fearful, whose result is anguish, making for birth, ageing
and dying in the future, these are got rid of, cut off at the root,
made stump so that they can come to no further
like a palm-tree
existence in the future. Even as, Aggivessana, a palm-tree whose
crown is cut off cannot come to further growth, even so, Aggivessana,
got rid of, cut off at the root, made like a palm-tree stump so that
they can come to no further existence in the future are those
cankers of the Tathagata that have to do with the defilements,
with again-becoming, that are fearful, whose result is anguish,
making for birth, ageing and dying in the future.”
When this had been said, Saccaka, the son of Jains, spoke thus
to the Lord
“ It is wonderful, good Gotama, it is marvellous, good Gotama,
that while this was being said so mockingly2 to the good Gotama,
while he was being assailed by accusing ways of speech, his colour
was clear and his countenance happy like that of a perfected one,
a fully Self-awakened One. I allow that I, good Gotama, took
1
Cf. M. i. 464; A. ii. 172.
2
dsajja dsajja, as at D. i. 107; cf. also A. i. 172 and 0.8. i. 166, n. Used
not in an offensive sense at M. iii. 162.
I. 250-251 To Saccaka (Greater) 305

Puraija Kassapa in hand speech by speech, but he, when taken in

hand by me, speech by speech, shelved the question by (asking)
another, answered off the point and evinced anger and ill-will and
discontent. 1 But while the good Gotama was being spoken to
thus so mockingly and was being assailed by accusing ways of
speech, his colour was clear and his countenance happy like that of
a perfected one, a fully Self-awakened One. I allow that I, good
Gotama, took Makkhali of the Cow-pen Ajita of the hair-blanket
. . .

. .Pakudha Kaccayana
. Sanjaya Belattha’s son
. . . Natha’s . . .

son, the Jain, in hand, speech by speech, but he, when taken in
hand by me, speech by speech, [251] shelved the question by
(asking) another, answered off the point and evinced anger and
ill-will and discontent. But while the good Gotama was being
spoken to thus so mockingly and was being assailed by accusing
ways of speech, his colour was clear and his countenance happy like
that of a perfected one, a fully Self-awakened one. And if you
please, we, good Gotama, are going now, for there is much to do,
much to be done by us.”
“ Do now whatever you think it is the right time for, Aggi-
vessana.”
Then Saccaka, the son of Jains, having rejoiced in what the Lord
had said, having given thanks, 2 rising from his seat, departed.

Greater Discourse to Saccaka:

the Sixth

1
As at M . i. 442.
2
MA. 293 points out that although the Lord spoke two discourses to
ii.

Saccaka he neither gained understanding (of the truths) nor went forth nor
was established in the Refuges. But the Lord taught him dhamma for the
sake of his future dwelling (varnna, or, mental impressions). He saw that
two hundred years after his own parinibbana his teaching would be established
in Ceylon. The Jain, having been reborn there, having gone forth and learnt
the three Pitakas, having made vision (vipassand) grow, and having won
arahantship, would be one whose cankers were destroyed.
37. LESSER DISCOURSE ON THE DESTRUCTION
OF CRAVING
1
(CulatanMsankhayasutta)

Thus Lave I heard: At one time the Lord was staying near Savatthl
in the Eastern Monastery in the palace of Migara’s mother. Then
Sakka, the lord of devas approached the Lord having approached,
, ;

having greeted the Lord, he stood at a respectful distance. As he

was standing at a respectful distance, Sakka, the lord of devas ,

spoke thus to the Lord

“ Briefly, Lord, to what extent does a monk come to be freed by
the destruction of craving, completely fulfilled, completely secure
from the bonds, a complete Bralima-farer, complete as to his
culmination, best of devas and men V i%
4 e 4
As to this, lord of devas ,
a monk comes to hear: It is not fitting
that there should be inclination towards any (psycho-physical)
conditions.* 3 If, lord of devas , a monk comes to hear this, that
c
It is not fitting that there should be inclination towards any
5
(psycho-physical) conditions, he knows all the conditions thoroughly
by knowing all the conditions thoroughly he knows all the con-
ditions accurately; by knowing all the conditions accurately, what-
ever feeling he feels, pleasant or painful or neither painful nor

pleasant, he abides viewing impermanence, he abides viewing

dispassion, he abides viewing stopping, 4 he abides viewing re-
nunciation in regard to those feelings. When he is abiding viewing
impermanence, when he is abiding viewing dispassion, when he is
abiding viewing stopping, when he is abiding viewing renunciation
in regard to these feelings, he grasps after nothing in the world;
not grasping he is not troubled; being untroubled he himself is

1
Cf. D. ii. 283, where Sakka puts the same question; also S. iii. 13; A. v.
326.
2
A term usually reserved for the Buddha or Tatkagaia, but used as above
at A. v. 326.
8
MA. ii. 298 calls these the five khandhas (psycho-physical components),
the twelve spheres (the six sense-organs and their appropriate kinds of sense-
data), and the eighteen elements (see e.g, Vbh. 87; DJis. 1333).
4 Dispassion and stopping are twofold: dispassion for or stopping of des-
truction; and complete dispassion, complete stopping, MA. ii. 299.
306
I. 251-252 The Destruction of Craving (Lesser) 307

individually attained to nibbana, 1 [252] and he comprehends:

‘
Destroyed is birth, brought to a close is the Brahma -faring, done
is what was to be done, there is no more of being such or such’.
Briefly, it is to this extent, lord of devas that a monk comes to be
freed by the destruction of craving, completly fulfilled, completely
secure from the bonds, a complete Brahma-farer, complete as to
and men.’’ Then Sakka, the lord of
his culmination, best of devas
devas, having rejoiced in what the Lord had said, having given
thanks, having greeted the Lord, vanished then and
2 there keeping

his right side towards him.

Now at that time the venerable Moggallana the Great was sitting
down near the Lord. Then it occurred to the venerable Moggallana
the Great: “ Now, did that yakhha when he thanked the Lord for
,

his words, grasp them or not ? Suppose that I should find out
whether that yakkha, when he thanked the Lord for his words, grasped
9
them or not V Then the venerable Moggallana the Great, as a
strong man might stretch out his bent arm or might bend back
his out-stretched arm, vanishing from the palace of Migara’s mother
in the Eastern Monastery, appeared among the devas of the Thirty-
Three.
Now at that time Sakka, the lord of devas, equipped and provided
with hundred deva-like musical instruments, was amusing
five
himself in the One Lotus pleasure grove. 8 Sakka, the lord of
devas, saw the venerable Moggallana the Great coming in the dis-
tance; seeing him, having had those five hundred deva-like musical
instruments stopped, he approached the venerable Moggallana the
Great; having approached, he spoke thus to the venerable Moggal-
lana the Great
“ Come, my good Moggallana, you are welcome, my good
Moggallana; at my good Moggallana, you take this occasion
last,

for coming here; sit down, my good Moggallana, this seat is

appointed.” The venerable Moggallana the Great sat down on the
appointed seat. Sakka, the lord of devas, having taken a low seat,
sat down at a respectful distance. The venerable Moggallana the
Great spoke thus to Sakka, the lord of devas, as he was sitting
down at a respectful distance:

1
As at M. i. 67 S. iii. 54.; A. M ii. 299 says he himself attains nibbana
by the nibbana of the defilements.
2
MA.
ii. 300, consisting of five kinds.

Ekapurujaiika uyyana. MA. ii. 300 does not comment on

8 this. See
Ekapundarlka paribbajakarama, near Yesali, M. i. 481.
308 37. Culatanha^ankhayasiitta I. 252-253

“ In regard to the talk that the Lord spoke in brief to you,

2
Kosiya, 1 on freedom by the destruction of craving, it were good
even for me to hear portions of this talk.”
“ my
good Moggallana, am very busy, there is much to be
I,

done by me both on my own account there are things to be done,

;
4
and there are also (still more) things to be done for the devas of the
Thirty-Three. Further, my good Moggallana, it was properly
heard, properly learnt, [253] properly attended to, properly reflected
upon, so that it cannot vanish quickly. Once upon a time,® my
good Moggallana, a battle was in full swing between devas and
demons. In that battle, my good Moggallana, the devas conquered,
the demons were defeated. So I, my good Moggallana, having
won that battle and being victorious in the. battle, when I came
back from there built a palace named Vejayanta (Victory). Now,
my good Moggallana, there are a hundred towers to the Vejayanta
Palace, in each tower there are seven gabled houses, in each gabled
house there are seven nymphs, and for each nymph there are seven
attendants. Would you, my good Moggallana, like to see the
delights of the Vejayanta Palace ?” The venerable Moggallana the
Great consented by becoming silent.
Then Sakka, the lord of devas, and the great rajah Vessavana, 6
having put the venerable Moggallana the Great in front of them
approached Vejayanta Palace. The female attendants of Sakka,
the lord of devas, saw the venerable Moggallana the Great coming
in the distance on seeing him, shrinking and shy, each entered her
;

own inner room. As a daughter-in-law® shrinks and is shy on

seeing her father-in-law, even so did the female attendants of
Sakka, the lord of devas on seeing the venerable Moggallana the
,

Great, shrinking and shy, each enter her own inner room. Then
Sakka, the lord of devas and Vessavana, the great rajah, made the
,

1 “
Probably one of the several elan names which are also names of
animals ” (owl), DPPN. Cf. D. ii. 270, Ud. 30, Jd. ii. 252. C. E. Godage,
“ Place of Indra in Early Buddhism,” University
of Ceylon Review Vol. Ill, ,

No. 1, p. 53 thinks Indra (= Sakka) may have become the tutelary god
of that particular clan (the Kusikas) to have gained this epithet.
2
App'eva sakena . . api ca devanam yeva=na bahu . . . pana bahu ,
, MA.
ii. 301.
3
As at D. ii. 285.
Cf. Thug 1194-96; S. i. 234; DhA. i. 273.
4
.

6
One of the names of Kuvera, a ruler over the yakkhas, his kingdom being
to the north. MA. ii. 303 says he was a favourite of Sakka’s.
• Cf. M. i. 186.
 I, 253-254 The Destruction of Craving {Lesser) 309
venerable Moggallana the Great follow them into the Vejayanta
Palace and roam about in and (they said)
44
My dear Moggallana,
it, :

see this delight of the Vejayanta Palace, and, dear Moggallana, see
that delight of the Vejayanta Palace.” 44 This shines forth as a
deed of merit formerly done by the venerable Kosiya, and people
4
seeing anything delightful speak thus Indeed it shines forth :

from the devas of the Thirty-Three, that is to say it shines

forth as a deed of merit formerly done by the venerable
”
Kosiya.’
44
Then it occurred to the venerable Moggallana the Great: This
yakkha lives much too indolently. Suppose that I were to agitate
this yakkha ?” Then the venerable Moggallana the Great worked
such a working of psychic power that with his big toe he made
Vejayanta Palace tremble, shake and quake. [254] Then the minds
of Sakka, the lord of devas and of the great rajah Vessavana and
,

of the devas of the Thirty-Three were full of wonder and marvel,

and they said: “ Indeed, the great psychic power, the great majesty
of the recluse is wonderful, it is indeed marvellous, inasmuch as
with his big toe he makes this deva-like abode tremble, shake and
quake.” Then the venerable Moggallana the Great, knowing that
Sakka, the lord of devas was agitated and astounded, 1 spoke thus
,

to Sakka, the lord of devas

44
In regard to the talk that the Lord spoke in brief to you, Kosiya,
on freedom by the destruction of craving, it were good even for
me to hear portions of that talk.”
As to that I, my good Moggallana, approached the Lord;
44

having approached, having greeted the Lord, I stood at a respectful

distance. As I was standing at a respectful distance, my good
4
Moggallana, I spoke thus to the Lord: Briefly, Lord, to what
extent does a monk come to be freed by the destruction of craving,
completely fulfilled, completely secure from the bonds, a complete
Brahma-farer, complete as to his culmination, best of devas and
men V When this had been said, my good Moggallana, the Lord
spoke thus to me ;
4

As to this, lord of (few, a monk comes to hear:

It is not fitting that there should be inclination towards any (psycho-

physical) conditions. . . . Briefly, it is to this extent, lord of devas ,
that a monk comes to be freed by the destruction of craving,
completely fulfilled, completely secure from the bonds, a complete
Brahma-farer, complete as to his culmination, best of devas and

1
MA. ii. 304 says this was due to joy.
310 37. Culatanhdsankhayasutta I. 254-255

men.’ Thus, my good Moggallana, did the Lord speak to me

on freedom by
briefly the destruction of craving.”
Then the venerable Moggallana the Great, having rejoiced in
what Sakka, the lord of devas, had said, [255] having given thanks,
as a strong man might
stretch out his bent arm or might bend back
his outstretched arm, vanishing even so from among the devas of
the Thirty-Three, did he become manifest in the palace of Migara’s
mother in the Eastern Monastery. Then soon after the venerable
Moggallana the Great had departed, the female attendants of
Sakka, the lord of devas spake thus to Sakka, the lord of devas
,
:

9
“ Good sir, is not this lord your teacher V
“ Good ladies, this lord is not my teacher, he is a fellow Brahma-
farer of mine, the venerable Moggallana the Great.”
“ Ita gain for you, good sir, that this fellow Brahma-farer of
is

yours of such great psychic potency, of such great majesty;

is

certainly this lord is your teacher.”

Then the venerable Moggallana the Great approached the Lord;
having approached, having greeted the Lord, he sat down at a
respectful distance. As he was sitting down at a respectful distance,
the venerable Moggallana the Great spoke thus to the Lord
“ Lord, does the Lord know that just now he spoke in brief on
9
freedom by the destruction of craving to a very powerful yakkhaV
“ I know, Moggallana, that Sakka, the lord of devas, approached
me here; having approached, having greeted me, he stood at a
respectful distance. As he was standing at a respectful distance,
Sakka, the lord of devas, spoke thus to me, Moggallana Briefly, :
‘

Lord, to what extent does a monk come to be freed by the destruc-

tion of craving, completely fulfilled, completely secure from the
bonds, a complete Brahma-farer, complete as to his culmination,
best of devas and men V When this had been said, I, Moggallana,
spoke thus to Sakka, the lord of devas As to this, lord of devas, a
:
‘

monk comes to hear It is not fitting that there should be inclination

:

towards any (psycho-physical) conditions. If, lord of devas, a

monk comes to hear this, that “ It is not fitting that there should
be inclination towards any (psycho-physical) conditions,” he knows
all the conditions thoroughly; by knowing all the conditions
thoroughly, he knows all the conditions accurately; by knowing
all the conditions accurately, whatever feeling he feels, pleasant or
painful or neither painful nor pleasant, he abides viewing imperman-
ence, he abides viewing dispassion, he abides viewing stopping, he
abides viewing renunciation in regard to those feelings. When he is
 ;

I. 255-256 The Destruction of Craving (Lesser) 311

abiding viewing impermanence dispassion . stopping, when

. . . . .

he abiding viewing renunciation in regard to those feelings, he

is

grasps after nothing in the world not grasping he is not troubled

;

not being troubled he himself has individually attained nibbana,

and he comprehends: “ Destroyed is birth, brought to a close 256 [ ]
is the Brahma-faring, done is what was to be done, there is no
more of being such or such.” Briefly, it is to this extent, lord of
devas, that amonk comes to be freed by the destruction of craving,
completely fulfilled, completely secure from the bonds, a complete
Brahma-farer, complete as to his culmination, best of devas and
men/ I, Moggallana, know that I spoke in brief thus on freedom
by the destruction of craving to Sakka, the lord of devas”
Thus spoke the Lord. Delighted, the venerable Moggallana the
Great rejoiced in what the Lord had said.

Lesser Discourse on the Destruction of Craving:

the Seventh

38. GREATER DISCOURSE ON THE DESTRUCTION

OF CRAVING
(Mahatanhasankhayasutta)

Thus have At one time the Lord was staying near Savatthi
I heard:
in the Jeta Grove in Anathapindika’s monastery. Now at that
time a pernicious view 1 like this had accrued to the monk called
Sati, a fisherman’s son “ In so far as I understand dhamma taught
:

by the Lord it is that this consciousness itself runs on, fares on, not
another.” Several monks heard: “ It is said that a pernicious

1
For other “ pernicious views ” see M. i. 130, 326; Vin . ii. 25-6; A. v. 194.
Here the view is one of Etemalism. This thera, as MA.
calls Sati, was ii. 305
not learned. He was a Jataka-repeater, so he thought that, although the
other khandhas were stopped now here, now there, consciousness ran on from
this world to that beyond and from there to this world. It is inferred that
he therefore thought consciousness had no condition, paccaya , for arising.
But the Buddha had said if there is a condition it arises, with no condition
there is no origination of consciousness. He therefore spoke as the Buddha
did not, gave a blow to the Conqueror’s Wheel, and was a thief in his dis-
pensation. MA. ii. 305.
 312 38. I. 256-257

view has accrued to the monk called Sati, a fisherman's

like this
son: In so far as I understand dhamma taught by the Lord it is
‘

”
that this consciousness itself runs on, fares on, not another/
Then these monks approached the monk Sati, a fisherman's son;
having approached, they spoke thus to the monk Sati, a fisherman's
44
son Is it true, as is said, that a pernicious view like this has accrued
:

not another ?"

4
to you, reverend Sati In so far as I understand . . .
'

“ Even so do I, your reverences, understand dhamma taught by

the Lord, that it is this consciousness itself that runs on, fares on,
not another.” Then these monks, anxious to dissuade the monk
Sati, a fisherman's son, from that pernicious view, questioned him,
44
cross-questioned him, and pressed him for his reasons, saying: Do
not, reverend Sati, speak thus, do not misrepresent the Lord;
neither is misrepresentation of the Lord seemly, nor would the Lord
speak thus. For, reverend Sati, in many a figure is conditioned
genesis spoken of in connection with consciousness [257] by the
Lord, saying: ‘Apart from condition there is no origination of
”
consciousness.'
But the monk Sati, a fisherman’s son, even although questioned,
cross-questioned and pressed for his reasons by these monks,
obstinately holding to and adhering to that pernicious view,
44
decided: Thus it is that I, your reverences, understand dhamma
taught by the Lord, that it is this consciousness itself that runs on,
fares on, not another.”
Andsince these monks were not able to dissuade the monk
Sati,a fisherman's son, from that pernicious view, they approached
the Lord; having approached, having greeted the Lord, they sat
down at a respectful distance. As they were sitting down at a
respectful distance, these monks spoke thus to the Lord 44 Lord, a :

pernicious view like this has accrued to the monk Sati, a fisherman's
not another/ We heard, Lord:
4
son: In so far as I understand . . .

4
They say that a pernicious view like this has accrued to the monk
4
called Sati, a fisherman’s son In so far as I understand: not . . .

another/ Then we, Lord, approached the monk Sati, a fisherman's

son having approached, we spoke thus to the monk Sati, a fisherman's
;

4
son: Is it true, as is said, reverend Sati, that a pernicious view like
this has accrued to you In so far as I understand
: not another V . . .

When this had been said, Lord, the monk Sati, a fisherman’s son,
4
spoke thus to us Even so do I, your reverences, understand
:

dhamma taught by the Lord not another/ Then we, Lord,

. . .

anxious to dissuade the monk Sati, a fisherman’s son, from that

I, 257-258 The Destruction of Craving (Greater) 313

pernicious view, questioned him, cross-questioned him, pressed

him Do not, reverend Sati, speak thus, do
for his reasons, saying: ‘

not misrepresent the Lord neither is misrepresentation of the Lord

;

seemly, nor would the Lord speak thus. For, reverend Sati, in
many a figure is conditioned genesis spoken of in connection with
consciousness by the Lord, saying: Apart from condition there is
no origination of consciousness.’ But, Lord, the monk Sati, a
fisherman’s son, even although questioned, cross-questioned and
pressed for his reasons by us thus, obstinately holding to and
adhering to that pernicious view, decided: 'Thus it is that I, your
reverences, understand dhamma not another.’ And since,
. . .

Lord, we were not able to dissuade the monk Sati, a fisherman’s

son, from that pernicious view, we are telling this matter to the
Lord.”
Then the Lord addressed a certain monk, saying: “ Come, [258]
do you, monk, address the monk Sati, a fisherman’s son, in my
c ”
name, saying: Sati, the teacher is summoning you.’
“ Yes, Lord,” and this monk, having answered the Lord in assent,
approached the monk Sati, a fisherman’s son; having approached,
he spoke thus to the monk Sati, a fisherman’s son: " The teacher is
summoning you, reverend Sati.”
“ Yes, your reverence,” and the monk Sati, a fisherman’s son,
having answered this monk in assent, approached the Lord; having
approached, having greeted the Lord, he sat down at a respectful
distance. The Lord spoke thus to the monk Sati, a fisherman’s
son, as he was sitting down at a respectful distance:
“ Is it true, as is said, that a pernicious view like this has accrued
to you, Sati In so far as I understand dhamma taught by the Lord
:
'

it is that this consciousness itself runs on, fares on, not another
?” ’

“ Even so do I, Lord, understand dhamma taught by the Lord

it is this consciousness itself that runs on, fares on, not another.”
“ What is this consciousness, Sati ?”
“ It is this, Lord, that speaks, 1 that feels, that experiences now
here, now there, the fruition of deeds that are lovely and that are
depraved.” 2
“ But to whom, foolish man, do you understand that dhamma
was taught by me thus ? Foolish man, has not consciousness
generated by conditions 8 been spoken of in many a figure by me,

1
vado—vade ? (PED), and see v.L at if. i. 552. MA, ii. 305 gives vadati.
* Of. if. i. 8.
3
Cf . M . i. 191.
314 38. Mahatanhasankhayasutta I. 258-259

saying: Apart from condition there is no origination of conscious-

ness But now you, foolish man, not only misrepresent me
?

because of your own wrong grasp, but you also injure 1 yourself
and give rise to much demerit which, foolish man, will be for your
woe and sorrow for a long time.”
Then the Lord addressed the monks, saying: “What do you
think about this, monks ? Can this monk Sati, a fisherman’s son,
have even a glimm ering of this dhamma and discipline ?”
u When
How could this be, Lord ? It is not so, Lord.” tins
had been said, the monk Sati, a fisherman’s son, sat down silent,

ashamed, his shoulders drooping, his head bent, brooding, speechless.

Then the Lord, understanding why the monk Sati, a fisherman’s
son, was silent, ashamed speechless, spoke thus to the monk
. . .

Sati, a fisherman’s son:

“ You, foolish man, will be known through this pernicious view
of your own, for I will question the monks on it.” Then the Lord
addressed the monks, saying:
“ Do you, monks, understand that dhamma was taught by me
thus so that this monk
a fisherman’s son, [259] because of
Sati,
his own wrong grasp not only misrepresents me but is also injuring
himself and giving rise to much demerit ?”
“ No, Lord. For in many a figure has consciousness generated
c
by conditions been spoken of to us by the Lord, saying: Apart
”
from condition there is no origination of consciousness.’
“ It is good, monks, it is good that you understand thus dhamma
taught by me to you, monks. For in many a figure has conscious-
ness generated by conditions been spoken of by me to you, monks,
saying Apart from condition there is no origination of conscious-
:
‘

ness.’ But this monk Sati, a fisherman’s son, because of his own
wrong grasp, not only misrepresents me, but is also injuring him-
self and giving rise to much demerit. This will be for this foolish
man’s woe and sorrow for a long time.
It is because, monks, an appropriate condition arises that con-
sciousness is known by this or that name: if consciousness arises
because of eye and material shapes, it is known as visual conscious-
ness; if consciousness arises because of ear and sounds, it is known
as auditory consciousness if, consciousness arises because of nose and
;

smells, it is known as olfactory consciousness; if consciousness arises

because of tongue and tastes, it is known as gustatory consciousness

1
kharyxti , to dig; cf. Dh. 247, 337. Cf. “ wrong grasp ” at M. i. 134.
 I. 259-260 The Destruction of Craving ( Greater ) 315

if consciousness arises because of body and touches, it is known as

tactile consciousness; if consciousness arises because of mind and
mental objects, it is known as mental consciousness. Monks, as a fire
bums because of this or that appropriate condition, by that it is
known: if a fire bums because of sticks, it is known as a stick-fire;
and if a fire it is known as a chip-fire; and
burns because of chips,
if a bums because of grass,
fire known as a grass-fire and if ait is ;

fire bums because of cow-dung,

it is known as a cow-dung fire; and

if a fire burns because of chaff, it is known as a chaff-fire and if a ;

fire bums because of rubbish, it is known as a rubbish-fire. Even

so, monks, when because of a condition appropriate to it conscious-
ness arises, it is known by this or that name when consciousness :

arises because of eye and material shapes, it is known as visual

consciousness [ 260] . when consciousness arises because of
. . . . .

mind and mental objects, it is known as mental consciousness. Do

9
you see, monks, that this has come to be V
“
Yes, Lord.”
“ Do you see, monks, the origination of this nutriment V’
“
Yes, Lord.”
“ Do you see, monks, that from the stopping of this nutriment,
9
that which has come to be is liable to stopping V
“ Yes, Lord.”
“
From doubt, monks, does the perplexity arise: This that has
9
come to be, might it not be V
“ Yes, Lord.”
“ From doubt, monks, the perplexity arises: Might there not be
9
an origination of that nutriment V
“ Yes, Lord.”
“ From doubt the perplexity arises: By the stopping of that
nutriment, might that which has come to be not be liable to
9
stopping V
“ Yes, Lord”
“ By seeing as it really is by means of perfect intuitive wisdom,

monks, that. This has come to be—is that which is perplexity got

rid of?”
“ Yes, Lord.”
“ By seeing as it really is by means of perfect intuitive wisdom,
monks, that, This the origination of nutriment
is — is that which
is perplexity got rid of 1”
“ Yes, Lord.”
“ By seeing as it really is by means of perfect intuitive wisdom,
316 38. MahdtanhdsankhayasvUa I. 260-261

monks, that, From the stopping of that nutriment that which has
come to be is liable to stopping is that which is perplexity got —
rid of?”
44
Yes, Lord.”
44 4
Thinking, This has come to be is there for you, monks as
’
—
to this, absence of perplexity ?”
“Yes, Lord.”
“ Thinking, 4 This is the origination of nutriment ’
— is there for

you, monks, as to this, absence of perplexity

“ Yes, Lord.”
“ Thinking, 4 From the stopping of this nutriment, this that has
come to be is liable to stopping
9
is there for you, monks, as to—
this, absence of perplexity ?”
“ Yes, Lord.”
“ Thinking, This has come to be ’ is it properly seen by means
4
—
of perfect intuitive wisdom as it really is ?”
44
Yes, Lord.”
44 4
Thinking, This is the origination of nutriment ’—is it properly
seen by means of perfect intuitive wisdom as it really is ?”
44
Yes, Lord.”
44 4
Thinking, From the stopping of this nutriment, this that has
come to be is liable to stopping
9
— is it properly seen by means of
perfect intuitive wisdom as it really is ?”
44
Yes, Lord.”
44
If you, monks, cling to, treasure, cherish, foster this view, thus
purified, thus cleansed, then, monks, would you understand that
the Parable of the Raft1 is dhamma taught for crossing over, not
for retaining ?”
44
No, Lord.”
44
But
if you, monks, do not cling to, do not treasure, do not

do not foster2 this view, thus purified, thus cleansed, then,

cherish,
monks, would you [261] understand that the Parable of the Raft is
dhamma taught for crossing over, not for retaining ?”
44
Yes, Lord.”
44
Monks, these four (forms of) nutriment3 are for the maintenance
of creatures that have come to be or for the assistance of
those seeking birth. What are the four ? Material nutriment,
whether coarse or fine, sensory impingement is the second,
mental striving is the third, consciousness is the fourth. And

1 M. i. 134. 2
Quoted at MA. ii. 109, 2
Cf.S. ii. 11 ff.
 I. 261 The Destruction of Craving ( Greater ) 317
of these four (forms of) nutriment, monks, what is the proven-
ance, what the source, what the birth, what the origin ?* These
four (forms of) nutriment, monks, have craving as the provenance,
craving as source, craving as birth, craving as origin, Amd, monks,
what is the provenance of this craving, what the source, what the

birth, what the origin ? Feeling is the provenance of craving,

feeling is the source of craving, feeling is the birth of craving,
feeling is the origin of craving. And what, monks, is the proven-
ance of feelings, what the source, what the birth, what the origin ?
Sensory impingement is the provenance the source the . . . . . .

birth sensory impingement is the origin of feeling. And what,

. . .

monks, is the provenance of sensory impingement what the . .

source what the birth

. . what is the origin of sensory impinge-
. . . .

ment ? The six (sensory) spheres are the provenance . the . .

source the birth

. the six (sensory) spheres are the origin of
. . . . .

sensory impingement. And what, monks, is the provenance of the

six (sensory) spheres . . . what the source . . . what the birth . . . what
is the origin of the six (sensory) spheres ? Psycho-physicality 2
is the provenance . . . the source . . . the birth .• . . the origin of the
six (sensory) spheres. And what, monks, is the provenance of
psycho-physicality . . . what the source . . . what the birth . . . what
is the origin of psycho-physicality ? Consciousness is the proven-
ance . . . the source . . . the birth, consciousness is the origin of
psycho-physicality. And what, monks, is the provenance of
consciousness . . . the source . . . the birth . . . what is the origin of
consciousness ? The karma-formations are the provenance . . .

the source . . . the birth . . . the karma-formations are the origin

of consciousness. And what, monks, is the provenance of the
karma-formations . . . what the source . . . what the birth . . .

what is the origin of the karma-formations ? Ignorance is the

provenance . . . the source . . . the birth . . . ignorance is the origin
of the karma-formations. monks, that conditioned by So it is,

ignorance are the karma-formations; conditioned by the karma-

formations is consciousness; conditioned by consciousness is psycho-
physicality; conditioned by psycho-physicality are the six (sensory)
spheres; conditioned by the six (sensory) spheres is sensory im-
pingement; conditioned by sensory impingement is feeling; con-
ditioned by feeling is craving; conditioned by craving is grasping;
conditioned by grasping is becoming; conditioned by becoming is

1
Gf, M . i. 67. 2 nama-rupa name-and-shape. ,
318 38. Makatanha^ankhaya^iUta I. 261-262

birth; conditioned by
birth, ageing and dying, grief, sorrow,
suffering, lamentation and despair come into being. Such is the
arising of this entire mass of anguish. |

It has been said: 'Conditioned by birth is ageing and dying/

Is there ageing and dying for you, monks, conditioned by birth, or
j

how as to this ?”
1

is it
“ Conditioned by birth, Lord, is ageing and dying. Thus it is j

4 ”
for us as to this: Conditioned by birth is ageing and dying /
“ It has been said: e
Conditioned by becoming is birth.* Is there
birth for you, monks, conditioned by becoming, or how is it as to
this ?”
" Conditioned by becoming, 262] Lord, is birth. Thus it is for
[
”
us as to this: '
Conditioned by becoming is birth/
'' c
been said: Conditioned by grasping is becoming/ Is
It has
there becoming for you, monks, conditioned by grasping, or how is
it as to this V 9

“
Conditioned by grasping, Lord, is becoming. Thus it is for
”
us as to this: '
Conditioned by grasping is becoming/
"It has been said: 'Conditioned by craving is grasping/ Is
there grasping for you, monks, conditioned by craving, or how is it
as to this V 9

“ Conditioned by craving, Lord, is grasping. Thus it is for us as

”
to this: Conditioned by craving is grasping/
‘

“ It has been said: ' Conditioned by feeling is craving/ Is there

craving for you, monks, conditioned by feeling, or how is it as to
this V 9

“ Conditioned by feeling, Lord, is craving. Thus it is for us as

”
to this: '
Conditioned by feeling is craving/
"It has been said: 'Conditioned by sensory impingement is

feeling/ Is there feeling for you, monks, conditioned by sensory

impingement, or how is it as to this V
9

" Conditioned by sensory impingement, Lord, is feeling. Thus

it is for us as to this Conditioned by sensory impingement is
:
'

”
feeling/
" It has been said: '
Conditioned by the six (sensory) spheres is
sensory impingement/ Is there sensory impingement for you,
monks, conditioned by the six (sensory) spheres, or how is it as to
this?”
" Conditioned by the six (sensory) spheres, Lord, is sensory
impingement. Thus it is for us as to this Conditioned by the :
'

six (sensory) spheres is sensory impingement/

”
I. 262-263 The Destruction of Craving (Greater) 319
44 4
It has been said: Conditioned by psycho-physicality are the
six (sensory) spheres. Axe there the six (sensory) spheres for you,
monks, conditioned by psycho-physicality, or how is it as to this ?”
44
Conditioned by psycho -phy sicality Lord, are the six (sensory) ,

4
spheres. Thus it is for us as to this: Conditioned by psycho-
5 55
physicality are the six (sensory) spheres.
44 4
It has been said: Conditioned by consciousness is psycho-
5
physicality. Is there psycho-physicality for you, monks, con-
9
ditioned by consciousness, or how is it as to this V
44
Conditioned by consciousness, Lord, is psycho-physicality.
4
Thus it is for us as to this : Conditioned by consciousness is psycho-
5 55
physicality.
44 4
It has been said: Conditioned by the karma-formations is
5
consciousness. Is there consciousness for you, monks, conditioned
by the karma-formations, or how is it as to this ?”
44
Conditioned by the karma-formations Lord, is consciousness.
4
Thus it is for us as to this Conditioned by the karma-formations
5 55
is consciousness.
44 4
been said: Conditioned by ignorance are the karma-
It has
5
formations. Are there karma-formations for you, monks,
conditioned by ignorance, or how is it as to this ?”
44
Conditioned by ignorance, Lord, are the karma-formations
4
Thus it is for us as to this: Conditioned by ignorance are the
5 55
karma-formations.
44
It is Both you say this, monks, and I too say
good, monks.
this: If this is, that comes to be; [263] from the arising of this, that
arises, that is to say; conditioned by ignorance are the karma-
formations conditioned by the karma -formations is consciousness
;

conditioned by consciousness by is psycho-physicality ; conditioned

psycho-physicality are the six (sensory) spheres; conditioned by
the six (sensory) spheres is sensory impingement; conditioned by
sensory impingement is feeling; conditioned by feeling is craving;
conditioned by craving is grasping; conditioned by grasping is
becoming; conditioned by becoming is birth; conditioned by birth,
ageing and dying, grief, sorrow, suffering, lamentation and despair

come into being. Such is the arising of this entire mass of anguish.
But from the utter fading away and stopping of this very ignorance is
the stopping of the karma-formations; from the stopping of the
karma-formations the stopping of consciousness; from the stopping
of consciousness the stopping of psycho-physicality; from the
stopping of psycho-physicality the stopping of the six (sensory)
320 38. Mahdtanhasankhay(isi(Ua I, 263-265

spheres from the stopping of the six (sensory) spheres the stopping
;

of sensory impingement; from the stopping of sensory impingement

the stopping of feeling from the stopping of feeling the stopping of
;

craving; from the stopping of craving the stopping of grasping;

from the stopping of grasping the stopping of becoming; from the
stopping of becoming the stopping of birth from the stopping of ;

birth, old age and dying, grief, sorrow, suffering, lamentation and
despair are stopped. Such is the stopping of this entire mass of
anguish.
It has been said :
£
From the stopping of birth is the stopping of
ageing and dying.’ Is there for you, monks, from the stopping of
birth the stopping of ageing and dying, or how is it as to this ?”
“
From the stopping of birth, Lord, is the stopping of ageing and
dying. Thus it is for us as to this:
£
From the stopping of birth is
”
the stopping of ageing and dying.’
“ It has been said 4 From the stopping of becoming is the stopping
£
of birth .
.
[264] . , From the stopping of ignorance is the stopping
of the karma-formations.’ From the stopping of ignorance is
there for you, monks, the stopping of the karma-formations, or
how is it as to this ?”
“ From the stopping of ignorance, Lord, is the stopping of the
4
karma-formations. Thus it is for us as to this From the stopping
”
of ignorance is the stopping of the karma-formations.’
“ It is Both you say this, monks, and I too say
good, monks.
this : If this is not, that doesnot come to be from the stopping of ;

this, that is stopped, that is to say: from the stopping of ignorance

is the stopping of the karma-formations from the stopping . . .

of birth, old age and dying, grief, sorrow, suffering, lamentation

and despair are stopped. Such is the stopping of this entire mass
of anguish.
Now, would you, monks, knowing thus, seeing thus, [265] either
run back to times gone by, 1 thinking: Now, were we in a past ‘

period, 2 were we not in a past period, what were we in a past period,

how were we in a past period, having been what, what did we be-
come in a past period V ”
“ No, Lord.”
“ Or would you, monks, knowing thus, seeing thus, run forward
£
into times to come, thinking: Will we come to be 2 in a future
period, will we not come to be in a future period, what will we come

1
Of . S. ii. 26-7. * Of M. i. 8.
 I. 265 The Destruction of Craving {Greater) 321

to be in a future period, how will we come to be in a future period,

having been what, what will we come to be in a future period ?”
“ No, Lord.”
“ Or would you, monks, knowing thus, seeing thus, come to be
subjectively doubtful now about the present period, thinking:
‘Am I, am I not, what am I, how am I, whence has this being come,
wheregoing will it come to be?”
“ No, Lord.”
“ Or would you, monks, knowing thus, seeing thus, speak thus:
‘
The Lord is oppressive1 to us, but we speak out of respect to our
3
Teacher ?”
“ No, Lord 33 .

“ Or would you, monks speak thus: A recluse speaks thus

. . .
‘

to us, and recluses, but we do not speak thus ?”

3

“ No,4 Lord 33 .

“ Or would you, monks, knowing thus, seeing thus, look out for
another teacher ?”
“ No, Lord 33 .

“ Or would you, monks, fall back on those which are the

, . .

customs and curious ceremonies 2 of ordinary recluses and brahmans

(thinking) these to be the essence ?”
" No, Lord 33 .

“ Do not you, monks, speak only of that which of yourselves

you have known, seen 8 and discerned ?”
<e 33
Yes, Lord .

“ It is good, monks. You, monks, have been presented by me

with this dhamma which is self-realised, timeless, a come-and-see-
thing, leading onwards, to be understood individually by the wise.
Monks, this dhamma is self-realised, timeless, a come-and-see-thing,
leading onwards, to be understood individually by the wise. What
has been said has been said on account of this.
Monks, it is on the conjunction of three things that there is con-
ception If there is here 8 a coitus of the parents, but it is not
.

6 not present—for so long

the mother's season and the gandhabba is

1 MA. ii. 309 says that here garu means bhariha grievous,
burdensome, to
,

be followed unwillingly.
2
wta-kotuhafo-mangalani ; c/. A. iii. 206, 439, and see G.S. iii. 151, n. 4.
3
With the eye of intuitive wisdom, MA. ii. 309.
4
Of. M. ii. 157; Miln. 123; Divy. 1, 440.
5 In this world
of beings, MA. ii. 310.
6
MA. ii. 310 explains gandhabba as the being who is coining into the womb
 ) —
322 38. MahdtanhdsankhayasiUta I. 266

[286] there is not conception. If there is here a coitus of the parents

and it is the mother’s season, but the gandhabba is not present
for so long there is not conception. But
monks, there is here a
if,

coitus of the parents and it is the mother’s season and the gandhabba
is on the conjunction of these three things that there
present, it is

is conception. Then, monks, the mother for nine or ten months

carries the foetus in her womb with great anxiety for her heavy
burden. Then, monks, at the end of nine or ten months the mother
gives birth with great anxiety for her heavy burden. When it is

born, she feeds it with her own life-blood. For this, monks, is
4
life-blood ’
an ariyan, that is to say mother’s
in the discipline for
milk. And, monks, when that boy has grown and has developed
his sense-organs, 1 he plays at those which are games 2 for little boys,
that is to say with a toy plough, tip-cart, at turning somersaults,

with a toy windmill, with a toy measure of leaves, with a toy cart,
with a toy bow. Monks, when that boy has grown and has de-
veloped his sense-organs he enjoys himself, endowed with and
possessed of the five strands of sense-pleasures: material shapes
cognisable through the eye sounds cognisable through the ear . , .

. . . scents cognisable through the nose . . . savours cognisable

through the tongue . . . touches cognisable through the body,
agreeable, pleasant, liked, enticing, connected with sense-pleasures,
alluring.
When he has seen a material shape 3 through the eye, he feels
attraction4 for agreeable material shapes, he feels repugnance for
disagreeable material shapes; and he dwells without mindfulness
aroused as to the body, with a mind that is limited 5 and he does not ;

. . . the being about to enter the womb (

tatrupakasatta , . . about to come into
that situation, being driven on by the mechanism of kamma . See O. H. de A.
Wijesekera, Vedic Gandharva and Pali Gandhabba Ceylon University Review, ,

Vol. III. No. 1, April, 1945, who suggests that gandhabba means a “ samsaric
being in the intermediate stage (between death and birth).”
1
Here of course not in the sense of over -development or decay, as in old
age, seeD. ii. 305; M. i. 49; S. ii. 2, 42 jf.; but in the sense of growing out of
babyhood into boyhood, as at A. v. 203.
2
See D. i. 6; Yin iii. 180 for these (and other) games, and notes at B.D. i.
.

316-17.
3
Cf. S. iv. 120, 184.
4
MA.
ii. 311 says rdgam uppadeti <8. iv. 120, 184 read adhimueeati.
sarajjatL .

5 The opposite, as given at M. i. 270, S. iv. 120, 186, is appa-

parittacetaso .
mdimcetaso, a mind that is boundless or immeasurable. Cf, A. i. 249: paritto
appdtumo appadukkhavihdri aparitto mahattd appamdnavihdri
. . . MA. ii. .

311 explains paritta by ahusala unskilled. ,

I. 266-270 The Destruction of Craving (Greater) 323

comprehend that freedom of mind1 and that freedom through

intuitive wisdom as they really are, whereby those evil unskilled
states of his are stopped without remainder. Possessed thus of
compliance and antipathy, 2 whatever feeling he feels pleasant or —
painful or neither painful nor pleasant he delights in that feeling, —
welcomes and persists in cleaving to it. From delighting in that
it

feeling of his, from welcoming it, from persisting in cleaving to it,

delight arises; whatever is delight amid those feelings, that is
grasping; conditioned by grasping is becoming; conditioned by
becoming is birth; conditioned by birth, old age and dying, grief,
sorrow, suffering, lamentation and despair come into being. Such
is the arising of this entire mass of anguish.

When he has heard a sound through the ear smelt a scent . . .

with the nose savoured a taste with the tongue

. . . felt a touch . . .

with the body known a mental object with the mind, he feels
. . .

attraction for agreeable mental objects, [267] he feels repugnance

for disagreeable mental objects; and he dwells without mindfulness
is limited; and he does not
aroused as to the body, with a mind that
comprehend that freedom of mind Such is the arising of this . . .

entire mass of anguish.

Now, monks, a Tathagata arises in the world, a perfected one, a
fully Self-awakened one ... (as above p. 223, to p. 227) . . . [268] . .

[269] ...
[270] He,by getting rid of these five hindrances defilements —
of a mind, and weakening to intuitive wisdom aloof from pleasures —
of the senses, aloof from evil unskilled states of mind, enters on
and abides in the first meditation, which is accompanied by initial
thought and discursive thought, is born of aloofness and is rap-
turous and joyful. And again, monks, a monk, by allaying initial
and discursive thought, his mind subjectively tranquillised and
fixed on one point, enters on and abides in the second meditation,
which is devoid of initial and discursive thought, is born of con-
centration and is rapturous and joyful the third meditation . . . . . .

the fourth meditation, which has neither anguish nor joy and which ;

is entirely purified by equanimity and mindfulness.

When he has seen a material shape through the eye, he does not
feel attraction for agreeable material shapes, he does not feel

1
Often connected with the immeasurable or boundless (appamdna)
brahmaviharas.
2
Quoted at Kvu 485; . c/. A. iv. 158; 8. i. 111. Explained as “ attachment
as weU as hatred ” at MA. ii. 311.
 ;

324 38. Mahatanha^ankh^ycistUta I. 270-271

repugnance for disagreeable material shapes; and he dwells with

mindfulness aroused as to the body, with a mind that is immeasur-
able; 1 and he comprehends that freedom of mind and that freedom
through intuitive wisdom as they really are, whereby those evil
unskilled states of his are stopped without remainder. He who has
thus got rid of compliance and antipathy, whatever feeling he
feels —
pleasant or painful or neither painful nor pleasant he does —
not delight in that feeling, does not welcome it or persist in cleaving
to it. From not delighting in that feeling of his, from not welcoming
it, from not persisting in cleaving to it, whatever was delight in
those feelings is stopped. From the stopping of his delight is the
stopping of grasping; from the stopping of grasping is the stopping
of becoming from the stopping of becoming is the stopping of birth
;

from the stopping of birth, old age and dying, grief, sorrow, suffering,
lamentation and despair are stopped. Such is the stopping of
this entire mass of anguish.
When he has heard a sound through the ear smelt a scent . . .

with the nose savoured a taste with the tongue

. . . felt a touch . . .

with the body known a mental object with the mind, he does
. . .

not feel attraction for agreeable mental objects, he does not feel
repugnance for disagreeable mental objects; and he dwells with
mindfulness aroused as to the body, with a mind that is immeasur-
able; and he comprehends that freedom of mind Such is the . . .

stopping of this entire mass of anguish.

Do you, monks, bear in mind this freedom by the destruction of
craving (taught) in brief by me, but (remember) that Sati [271] the
monk, a fisherman's son, is caught in the great net of craving, the
tangle of craving." 2
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Greater Discourse on the Destruction of Craving:

the Eighth

1
Cf. A. i. 249, aparitto mahatta appamanavihari.
2
Cf . M . i. 383.
 39. GREATER DISCOURSE AT ASSAPURA
(Mahaassapurasutta)

Thus have I heard At one time the Lord was staying among the
:

Angas a township of the Angas was called Assapura. While he was

;

there the Lord addressed the monks, saying: “ Monks.” “ Revered

one,” these monks answered the Lord in assent. The Lord spoke
thus:
“ ‘
Recluses, recluses,’ so the people know you, monks, and you,
on being asked: W ho are you?’ should acknowledge: ‘We are
T
‘

recluses.’ Such being your designations, monks, such being your

vocations, thus you should train yourselves, monks: We will go ‘

forward undertaking those things that are to be done by recluses, 1

that are to be done by brahmans; thus will this designation of ours
become true and the vocation real and the gifts of those things we ;

make use of—robe-material,

almsfood, lodgings, medicine for the
—
sick will come to be of great fruit, of great advantage to us and ;

this our going forth will come to be not barren but fruitful and
growing.’
And what, monks, are the things to be done by recluses and to
be done by brahmans ? Thinking: We will become endowed with
£

modesty and fear of blame2 thus you should train yourselves, —

monks. But it may occur to you, monks: We are endowed with
4

modesty and fear of blame—to this extent there is enough, to this

extent done; attained by us is the goal of recluseship, there is
it is

nothing further to be done by us ’—up to this very point you may

come to find contentment. I protest to you, monks, I declare to
you, mo nks While you are aiming at recluseship, fall not short of
:

the goal of recluseship 8 if there is something further to be done.

c

And what, monks, is there further to be done ? Thinking Our :

[272] bodily conduct must be perfectly pure, clear,

open, and without

defects, controlled. But not on account of this perfectly pure

bodily conduct will exalt ourselves or disparage others’—thus

we
must you train yourselves, monks. But it may occur to you,
monks : ‘We are endowed with modesty and fear of blame ; our
bodily conduct is quite pure —to this extent there is enough, to this

1
Cf. A . i. 229; but MA. ii. 313 says different duties are given here (below,
in next paragraph).
2
MA . ii. 313-14 quotes A . i. 51. 8 See $. v. 25, quoted MA. ii. 314.

325
 326 39. MahdassapurasvMa I. 272-273

extent it is done attained by us is the goal of recluseship, there is

;

nothing further to be done by us up to this very point you may

’
—
come to find contentment. I protest to you, monks, I declare to
you, monks While you are aiming at recluseship, fall not short of
:

the goal of recluseshipif there is something further to be done.

And what, monks, is there further to be done ? Thinking

4
Our conduct in speech must be perfectly pure, clear, open, without
defects, controlled. But not on account of this perfectly pure speech

will we thus must you tram

exalt ourselves or disparage others *
—
But it may occur to you, monks: We are
4
yourselves, monks.
endowed with modesty and fear of blame; our bodily conduct is
perfectly pure; our conduct in speech is perfectly pure —to this
extent there is enough ...
J
up to this very point you may come to
find contentment. I protest to you, monks ... if there is something
further to be done.
And what, monks, is there further to be done ? Thinking:
4
Our conduct
in thought must be and perfectly pure, clear, open,
without defects, controlled. But not on account of this perfectly
pure thought will we exalt ourselves or disparage others ’ thus —
must you train yourselves, monks. But it may occur to you,
monks: We are endowed with modesty and fear of blame; our
4

bodily conduct is perfectly pure; our conduct in speech is perfectly

pure our conduct in thought is perfectly pure to this extent there
;
—
up to this very point you may come to find content-
9
is enough . . .

ment. I protest to you, monks ... if there is something further to

be done.
And what, monks, is there further to be done ? Thinking:
4
Our mode of living must be perfectly pure, clear, open, and with-
out defects, controlled. But not on account of this perfectly pure
mode of living will we exalt ourselves or disparage others ’ thus —
you must train yourselves, monks. But it may occur to you,
monks 4 We are endowed with modesty and fear of blame ; our
:

bodily conduct is perfectly pure; our conduct in speech is perfectly

pure; our conduct in thought is perfectly pure; our mode of living
is perfectly pure —[273] to this extent there is enough ... *
up to
this very point you may come to find contentment. I protest
to you, monks ...
if there is something further to be done.
And
what, monks, is there further to be done ? Thinking:
4
We must be guarded as to the doors of the sense-organs; having
seen a material shape with the eye we are not entranced by the
general appearance, we are* not entranced by the detail; for if
 I. 273-274 At Assapura (Greater) 327

one had the organ of vision uncontrolled, coveting and dejection,

mind, might predominate. We will fare
evil unskilled states of
along for its control, we will guard the organ of sight, we will
come to control over the organ of sight. Having heard a sound
with the ear having smelt a smell with the nose
. . . having . . .

savoured a taste with the tongue having felt a touch with the . . .

body having cognised a mental object with the mind we are

. . .

not entranced by the general appearance, we are not entranced by

the detail; for one had the organ of mind uncontrolled, coveting
if

and dejection, mind, might predominate.

evil unskilled states of
We will fare along for its control, we will guard the organ of mind,
we will come to control over the organ of mind this is how you ’
—
must monks. But it may occur to you, monks:
train yourselves,
‘
We are endowed with modesty and fear of blame our bodily ;

conduct is perfectly pure; our conduct in speech is perfectly pure;

our conduct in thought is perfectly pure; our mode of living is
perfectly pure, guarded are the doors of our sense-organs to this —
extent there is enough up to this very point you may come to
. . .
’

find contentment. I protest to you, monks ... if there is some-

thing further to be done.
And what, monks, is there further to be done ? T hi nking
4
We must be moderate in eating, carefully reflecting must we eat,
not for fim or pleasure or adornment or beautifying, but just
enough for maintaining this body and keeping it going, for keeping
it from harm, for furthering the Brahma-faring; with the thought:
‘
I am destroying old feeling, and I must not allow new feeling to
*

arise, so that there will be blamelessness for me and living in comfort

—thus, monks, must you train yourselves. But it may occur to you,
monks:
4
We are endowed with modesty and fear of blame; our
bodily conduct is perfectly pure; our conduct in speech ... in

thought our mode of living is perfectly pure; guarded are the

. . .

doors of our sense-organs; we are moderate in eating to this ex- —

tent there is enough ... up to this very point you may come to find
5

contentment. I protest to you, monks ... if there is something

further to be done.
And what, monks, is there further to be done ? Thinking:
£
We
must be intent on vigilance; during the day, pacing up and down,
sitting down, we must cleanse the mind from obstructive mental
objects; during the first watch of the night, [274] pacing up and
down, sitting down we must cleanse the mind from obstructive men-
tal objects during the middle watch of the night, we must lie down
;
328 39. Mahdssapurasutta I. 274

on our right side in the one foot on the other, lion posture, 1 placing
mindful, clearly conscious, attending to the thought of getting up
again; during the last watch of the night, rising, pacing up and down,
sitting down, we must cleanse the mind from obstructive mental
objects —thus,
monks, must you train yourselves. But it may
'

occur to you, monks We are endowed with modesty and fear of :

‘

blame; our bodily conduct is perfectly pure; our conduct in speech

... in thought our mode of living is perfectly pure; guarded are
. . .

the doors of our sense-organs; we are moderate in eatmg; we are

intent on vigilance to this extent there is enough up to this — . . .
9

point you may come to find contentment. I protest to you, monks

... is something further to be done.
if there
what, monks, is there further to be done ? Thinking:
And
‘
We must be possessed of mindfulness and clear consciousness,
acting with clear consciousness, 2 whether setting out or returning
. whether looking down or looking around
. . whether bending . . .

back or stretching out (the arm) whether carrying the outer . . .

cloak, the bowl, the robe whether munching, drinking, eating, . . .

savouring whether obeying the calls of nature, acting with

. . .

clear consciousness when walking, standing, sitting, asleep, awake,

talking, silent
5
—thus, monks, must you train yourselves. But
it may occur to you, monks: ‘
We are endowed with modesty and
fear of blame; our bodily conduct is perfectly pure; our conduct
in speech . . . our conduct in thought . . . our mode of living is

perfectly pure; guarded are the doors of our sense-organs; we are

moderate in eating; we are intent on vigilance; we are possessed
of mindfulness and clear consciousness to this extent it is enough, —
to this extent it is done; attained by us the goal of recluseship,
is

there nothing further to be done ’

is —up to this very point may
you come to find contentment. I protest to you, monks, I declare
to you, monks: While you are aiming at recluseship, fall not short
of the goal of recluseship if there is something further to be done.
And
what, monks, is there further to be done ? In this case,
monks, a monk chooses a remote lodging 8 in a forest, at the root of
a tree, on a mountain slope, in a wilderness, in a hill-cave, in a

1
MA
ii. 316 gives four postures, or sleeping-ways, seyyd: that of those

indulging in sense -pleasures, that of the petas, that of the lion, and that
of the Tathagata. Cf. A. ii. 244-45. But the Tathagata’s posture is that
(assumed) during the fourth meditation. At e.g . S. iv. 184 the Lord lay
down in the lion-posture.
3
2
Cf M. i. 57, 181. Cf. A. iii. 92 with what follows.
I. 274-275 At Assapura ( Greater 329

cemetery, in a forest haunt, in the open or on a heap of straw.

Returning from alms-gathering after the meal, he sits down cross-
legged, holding the back erect, having made mindfulness rise up
in front of him. He, by getting rid of coveting for the world, dwells
with a mind devoid of coveting, he purifies the mind of coveting.
By getting rid of the taint of ill-will he dwells benevolent in mind,
[275] compassionate for the
welfare of all creatures and beings, he
purifies the mind of the taint of ill-will. By getting rid of sloth
and torpor, he dwells devoid of sloth and torpor; perceiving the
light, mindful, clearly conscious, he purifies the mind of sloth and
torpor. By getting rid of restlessness and worry, he dwells calmly,
the mind subjectively tranquillised, he purifies the mind of rest-
lessness and worry. By getting rid of doubt, he dwells doubt-
crossed, unperplexed as to the states that are skilled, he purifies
the mind of doubt.
Monks, as a man1 after contracting a loan might set some affairs
going, and if these affairs of his should succeed, and if he should
pay off those old original debts, and if he had a surplus over with
4

which to maintain a wife, it might occur to him: 1, formerly, after

contracting a loan, set some affairs going, and these affairs of mine
succeeded so that I paid off those old original debts, and have a
surplus over with which to maintain a wife.’ He, from this source
would obtain joy, he would reach gladness.
And, monks, as a man might be a prey to disease, in pain, seriously
ill, and could not digest his food, and there were not strength in

his body, but if after a time he were to recover from that disease
and could digest his food and there were some strength in his
4
body, it might occur to him: Formerly I was a prey to disease, in
pain, seriously ill, and could not digest my food, and there was no
strength in my body, but now I am recovered from that disease, I
digest my food, there is some strength in my body/ He, from this
source, would obtain joy, he would reach gladness.
And, monks, as a man might be bound in a prison, but after a
time might be freed from those bonds, safe and sound,
and with no
loss of his property, it might occur to him: Formerly I was bound
4

in a prison, but now I am freed from those bonds, safe and sound,
and with no loss of my property/ He, from this source would
obtain joy, he would reach gladness.
Monks, it is as if a man had been a slave, not his own master,

i
Cf.D . i. Uff.
330 I. 275-27 v.

subject to others, not able to go where he liked, but who after a

time were freed from that slavery, his own master, not subject to
£
others, able to go where he liked; it might occur to him: Formerly
I was a slave, not my own master, subject to others, not able to
go where I liked, but now I am freed from that slavery, my own
master, [276] not subject to others, able to go where I like.’ He,
from this source, would obtain joy, he would reach gladness.
Monks, as a rich and prosperous man 1 might travel on a road
tltrougK a wilderness and after a time might emerge safe and sound
£

and with no loss of his property, it might occur to him Formerly :

I, rich and prosperous, travelled on a road through a wilderness,

but now I have emerged safe and sound and with no loss of my
property/ He, from this source, would obtain joy, he would reach
gladness.
Even so, monks, does a monk regard these five hindrances that
are not got rid of from the self as a debt, as a disease, as a prison,
as slavery, as travelling on a road through a wilderness. But,
monks, when these five hindrances are got rid of from the self, a
monk regards them as debtlessness, as health, as freedom from the
bonds, as liberty, as secure ground.
By getting rid of these five hindrances which are defilements of
the mind and weakening to intuitive wisdom2 then, aloof from
pleasures of the senses, aloof from unskilled states of mind, he enters
on and abides in the first meditation which is accompanied by initial
thought and discursive thought, is bom of aloofness, and is rapturous
and joyful. He drenches, saturates, permeates, suffuses this very
body with the rapture and joy that are born of aloofness; there is
no part of his whole body that is not suffused with the rapture and
joy that are born of aloofness. Monks, as a skilled bath-attendant
or his apprentice, having sprinkled bath-powder into a bronze
vessel, might knead it together with drops of water until the ball
of lather has taken up moisture, is drenched with moisture, suffused

with moisture inside and out, but there is no oozing even so, monks, —
does a monk drench, saturate, permeate, suffuse this very body with
the rapture and joy that are born of aloofness; there is no part of
his whole body that is not suffused with the rapture and joy that
are born of aloofness.
And again, monks, a monk by allaying initial and discursive

1
Of. D. i. 73 (somewhat different).
2
Cf. M . i. 181. ffhis sentence differs at D, i. 73.
I, 276-277 At Assapum (Greater) 331

thought, with the mind subjectively tranquillised and fixed on one

point, enters on and abides in the second meditation which is devoid
of initial and discursive thought, is bom of concentration and is
rapturous and joyful. He drenches, saturates, permeates, suffuses
this very body with the rapture and joy that are born of concentra-
tion; there is no part of his whole body that is not suffused with the
rapture and joy that are bom of concentration. Monks, as a pool
of water [277] with water welling up within it, but which has no
inlet for water from the eastern side, no inlet for water from the
western side, no inlet for water from the northern side, no inlet for
water from the southern side, and even if the god did not send
down showers upon it from time to time, yet a current of cool water
having welled up from that pool would drench, saturate, permeate,
suffuse that pool with cool water; there would be no part of that
pool that was not suffused with cool water. Even so, monks, does
a monk drench, saturate, permeate, suffuse this very body with
the rapture and joy that are born of concentration; there is no part
of his whole body that is not suffused with the rapture and joy that
are bom of concentration.
And monks, a monk by the fading out of rapture, dwells
again,
with equanimity, attentive and clearly conscious and experiences
4

in his person that joy of which the ariyans say; Joyful lives he
who has equanimity and is mindful/ and he enters on and abides
in the third meditation. He drenches, saturates, permeates,
suffuses this very body with the joy that has no rapture; there is
no part of his whole body that is not suffused with the joy that has
no rapture. As in a pond of white lotuses or a pond of red lotuses
or a pond of blue lotuses, some white lotuses or red lotuses or blue
lotuses are bom in the water, grow up in the water, never rising
—
above the surface but flourishing beneath it these from their
roots to their tips are drenched, saturated, permeated, suffused by
cool water. Even so, monks, a monk drenches, saturates, permeates,
suffuses this very body with the joy that has no rapture; there is
of his whole body that is not suffused with the joy that
has
no part
no rapture.
And again, monks, a monk by getting rid of joy and by getting
rid of anguish, by the going down of his former pleasures and
sorrows, enters on and abides in the fourth meditation which has
neither anguish nor joy, and which is entirely purified by equanimity
and mindfulness. He, having suffused this very body with a mind
that is utterly pure, utterly clean, comes to be sitting down; there
332 I. 277-279

isno part of his whole body that is not suffused with a mind that is
utterly pure, utterly clean. Monks, as a monk might be sitting
down who has clothed himself including his head with a white
cloth, no part [278] of his whole body would not be suffused with
the white cloth. Even so, monks, a monk, having suffused this
very body with a mind that is utterly pure, utterly clean, comes to
be sitting down; there is no part of his whole body that is not
suffused by a mind that is utterly pure, utterly clean.
He, with his mind thus composed, quite purified, quite clarified,

without blemish, without defilement, grown soft and workable,

fixed, immovable, directs his mind to the knowledge and recollection
of former habitations . .
.
Thus he remembers
(as atp. 28 above ). . .

divers former abodes in all their modes and detail. Monks, it is

as if a man should go from his own village to another village, and
should go from that village to another village, and as if he2 should
go back again from that village to his own village. 1 This might
occur to him Now I went from my own village to a certain village,
4

there I stood in such a way, sat in such a way, spoke in such a way,
became silent in such a way. And from that village I went to a
certain village, there I stood in such a way, sat in such a way,
spoke in such a way, became silent in such a way. Then I went
back again from that village to my own village.’ Even so, monks,
does a monk remember various former habitations, that is to say
one birth and two births. Thus he remembers divers former
. . .

habitations in all their modes and detail.

He, with his mind thus composed, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, directs his mind to the knowledge of the passing
hence and arising of beings. With the purified cfem-vision ... (as
at p. 28 above). [279]
. . Thus with the purified deva-vision,
. . . .

surpassing that of men, he sees beings as they pass hence or come

to be; he comprehends that beings are mean, excellent, comely,
ugly, well-going, ill-going according to the consequences of their
deeds. Monks, it is as if there were two houses with doors and a
man with vision standing there between them might see people
entering a house and leaving it and going back and forth and
walking across. Even so, monks, does a monk with the purified

1
MA. 323 says these villages represent the three becomings mentioned
ii.

in the recollection of former abodes (as is clear from the text).

2 Facing
one another, MA. ii. 323. This simile also at M. ii. 21, iii. 178,
both in connection with deva-vmion.
I. 279-280 At Assapura (Greater) 333

deva-vision, surpassing that of men, see beings as they pass hence,

as they come to be, and comprehend of the beings that they are
mean, excellent, comely, ugly, well-going, ill-going . . . according
to the consequences of their deeds.
He, with the mind thus composed, quite purified, quite clarified,
without blemish, without defilement, grown soft and workable,
fixed, immovable, directs his mind to the knowledge of the des-
truction of the cankers ... (as at p. 29 above). When he knows . . .

thus, sees thus, his mind is freed from the canker of sense-pleasures,
his mind is freed from the canker of becoming, his mind is freed from
the canker of ignorance. In freedom the knowledge comes to be
that he is freed, and he comprehends: Destroyed is birth, brought
to a close is the Brahma-faring, done is what was to be done, there
is no more of being such or such. Monks, it is like1 a pure, limpid,
serene pool of water in which a man with vision standing on the
bank might see oysters and shells, and pebbles, and shoals
also gravel
of fish moving about and keeping might occur to him: still. 2 It
This pool of water is pure, limpid, serene, here these oysters and
shells, [280] and gravel and pebbles, and shoals of fish are moving
about and keeping still. Even so, monks, a monk comprehends
as it really is: This is anguish ... he comprehends as it really is:
This is the course leading to the stopping of the cankers. When
he knows thus, sees thus, his mind is freed from the canker of sense-

pleasures and his from the canker of becoming and

mind is freed
his mind is In freedom the
freed from the canker of ignorance.
knowledge comes to be that he is freed, and he comprehends:
Destroyed is birth, brought to a close is the Brahma-faring, done is
what was to be done, there is no more of being such or such.
Monks, this is called a monk who is a recluse, and who is a brah-
man, and who is washen, and who is expert in lore, and who is
and who is an ariyan, and who is a perfected one. And
learned, 3
how, monks, is a monk a recluse ? Evil, unskilled states that are
connected with the defilements, with again-becoming, fearful,
whose results are anguish, leading to birth, ageing and dying in
the future are allayed in him. It is thus, monks, that a monk is

a recluse.
And how, monks, is a monk a brahman % Evil, unskilled states

1
=M. ii. 22=i>. i. 84==^. i. 9.
2
MA. ii. 324 says the gravel and pebbles lie stiU; the other two groups
both keep stiU and move about.
8 Thag 221.
sottiyo or, cleansed. Of. .
 :

334 39. Mahdassapurasutta I. 280-281

that are connected with the defilements . . . leading to birth, ageing

and dying in the future are excluded by him. It is thus, monks,
that a monk is a brahman.
And how, monks, is a monk washen ? Evil, unskilled states
that are connected with the defilements . . . leading to birth, ageing
and dying in the future, are washed away by him. It is thus,
monks, that a monk is washen.
And how, monks, is a monk expert in lore ? Evil unskilled states
that are connected with the defilements . . . leading to birth, ageing
and dying in the future are understood by him. It is thus, monks,
that a monk is expert in lore.
And how, monks, does a monk become learned ? Evil unskilled
states that are connected with the defilements . . . leading to birth,
ageing and dying in the future, come to be vanished1 from him.
It is thus, monks, that a monk comes to be learned.
And how, monks, is a monk an ariyan ? Evil unskilled states
that are connected with the defilements leading to birth, ageing
. . .

and dying in the future, are far from him. It is thus, monks, that
a monk is an ariyan.
And how, monks, is a monk a perfected one ? Evil unskilled
states that are connected with the defilements, with again-becoming,
fearful, whose results are anguish, leading to birth, ageing and dying
in the future, are far from him. It is thus, monks, that a monk is a
perfected one.^
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Greater Discourse at Assapura

The Ninth

40. LESSER DISCOURSE AT ASSAPURA

(Culaassapurasutta)

[281] Thus have I heard. At one time the Lord was staying among
the Angas; a township of the Angas was called Assapura.While
he was there the Lord addressed the monks, saying: “ Monks.”

1
nisstUa.
 I. 281 At Assapura (Lesser) 335
“ Revered one,” these monks answered the Lord in assent. The
Lord spoke thus:
“ 4
Recluses, recluses/ so the people know you, monks, and you,
on being asked: Who are you V should acknowledge: We are
4
*

recluses.’ Such being your designations, monks, such being your

vocations, thus you should train yourselves, monks: ‘We will
follow those practices which are fitting for recluses; thus will this
designation of ours become true and the vocation real; and the
gifts of those things we make use of —robe-material, almsfood,
lodging, medicines for the sick —will come to be of great fruit, of
great advantage to us ; and this our going forth will come to be not
barren but fruitful and growing.’
And how, monks, does a monk come to be one who is not following
the practice that Monks, in any monk who
is fitting for recluses ?

is covetous, covetousness not got rid of; who is malevolent in mind,

malevolence not got rid of; who is wrathful, wrath not got rid of;
who is grudging, grudging not got rid of; who is hypocritical,
hypocrisy not got rid of; who is spiteful, spite not got rid of; who is

jealous, jealousy not got rid of; who is stingy, stinginess not got
rid of; who is treacherous, treachery not got rid of; who is crafty,

craftiness not got rid of; who is of evil desires, evil desires not got
rid of; who is of wrong view, wrong view not got rid of I, monks, —
say that if he does not follow the practice fitting for recluses, there
is no getting rid of these stains on recluses, defects in recluses,
faults in recluses, occasions for the sorrowful states, of what is to
be experienced in a bad bourn. Monks, as a deadly weapon1 for
fighting with, double-edged and whetted sharp, may be covered
—
and enveloped by his outer cloak unto this do I, monks, liken this
monk’s going forth.
I, monks, do not say that the recluseship of one who wears an

outer cloak depends merely on his wearing an outer cloak. I,

monks, do not say that the recluseship of one who is unclothed
depends merely on his being unclothed. I, monks, do not say that
the recluseship of one living in dust and dirt depends merely on his
living in dust and dirt. I, monks, do not say that the recluseship
of one who bathes ceremonially2 depends merely on the ceremonial
bathing. I, monks, do not say that the recluseship of one who

1
maiaja; v.L mataja.
2
S. iv. 312= A. v. 263 spoken of as brahmans of the west. MA. ii.
At
325 says they enter the water three times a day (to cleanse themselves of
their wrong-doings).
336 40. Culaassajmrasutta I. 281-282

lives at the root ofa tree [282] depends merely on his living at the
root of a tree. monks, do not say that the recluseship of one who
I,

lives in the open depends merely on his living in the open. I,

monks, do not say that the recluseship of one who stands erect
depends merely on his standing erect. I, monks, do not say that
the recluseship of one who lives on a regimen1 depends merely on
his living on a regimen. I, monks, do not say that the recluseship

of one who meditates on chants 2 depends merely on his meditating

on chants. I, monks, do not say that the recluseship of one who
has matted hair depends merely on his matted hair.
If, monks, the covetousness of one who is covetous and who

wears an outer cloak could be got rid of merely by wearing an outer

cloak, if the malevolence of mind of one who is malevolent wrath . . .

of one who is wrathful ... the grudging of one who grudging

is . . .

the hypocrisy of one who is hypocritical . . . the spite of one who is

spiteful ... the jealousy of one who is jealous ... the stinginess of
one who is stingy . who is treacherous
. . the
the treachery of one . . .

craftiness of one who is crafty the evil desires of one who is of . . .

evil desires the wrong view of one who is of wrong view could
. . .

be got rid then his friends and acquaintances, kith and kin,
of,

would make him wear an outer cloak from the very day that he
was bom, would encourage him to wear an outer cloak, saying:
‘
Come, you auspicious-faced, 3 become a wearer of an outer cloak,
for on your being a wearer of an outer cloak the covetousness of one
who covetous will be got rid of, the malevolence of mind of one
is

who malevolent will be got rid of, the wrath

is the evil desires . . .

of one who is of evil desires will be got rid of, the wrong view of one
who is of wrong view will be got rid of merely by the wearing of an
outer cloak.’ But because I, monks, see here some wearers of an
outer cloak who are covetous, malevolent in mind, wrathful,
grudging, hypocritical, spiteful, jealous, stingy, treacherous,
wrong view, therefore I do not say that the
crafty, of evil desires, of
recluseship of one who wears an outer cloak depends merely on his
wearing an outer cloak.
1
MA. ii. 325 saying he eats once a month or a fortnight. Also that all
these practices are external to “ this teaching,” where a monk who wears a
robe is not called “ a wearer of an outer cloak”, sangkdtiko. The only practices
that Gotama’s followers have in common with the crowd outside are dwelling
at the root of a tree and in the open.
2
manta.
3bhadramukha. Also at M . ii. 53, 8 . i. 74. See K.8. i. 100, n . 3. MA.
ii. does not comment.
I. 282-283 At Assapura {Lesser) 337

monks, the covetousness of one who is covetous and who is

If,

unclothed the wrong view of one who is of wrong view and

. . .

who is unclothed could be got rid of merely by being unclothed . . .

merely by living in dust and dirt merely by ceremonial bathing

. . ,

. merely by living at the root of a tree

. . merely by living in . . .

the open merely by standing erect

. , . merely by living on a . . .

regimen merely by meditation on chants

. . . merely by wearing . . .

matted hair, then on the very day that he was born friends and
acquaintances, kith and kin, would make him wear matted hair,
would encourage him to wear matted hair, saying: ‘Come, you
auspicious-faced, become a wearer of matted hair, for on your
being a wearer of matted hair the covetousness of one who is covet-
ous will be got rid of merely by wearing matted hair [288] the , . .

malevolence of one who malevolent in mind will be got rid of

is . .

the wrong view of one who is of wrong view will be got rid oV
But because I, monks, see some wearers of matted hair here who
are covetous, malevolent in mind, wrathful, grudging, hypocritical,
spiteful, jealous, stingy, treacherous, crafty, of evil desires, of wrong
view, therefore I do not say that the recluseship of one who wears
matted hair depends merely on his wearing matted hair.
And how, monks, does a monk become one following practices
fitting for recluses 1

In whatever monk who was covetous covetousness is got rid of,

who was malevolent malevolence of mind is got rid of, who was
wrathful wrath is got rid of, who was grudging grudging is got rid
of, who was hypocritical hypocrisy is got rid of, who was spiteful

spite is got rid of, who was jealous, jealousy is got rid of, who was
stingy, stinginess is got rid of, who was treacherous, treachery is
got rid of, who was crafty, craftiness is got rid of, who was of evil
desires, evil desire is got rid of, who was of wrong view, wrong view
is got rid of, I, monks, say that if he follows the practice fitting for

recluses, there a getting rid of those stains on recluses, defects in

is

recluses, faults in recluses, occasions for the sorrowful states, of what

is to be experienced in a bad bourn. He beholds the self purified

of all these evil unskilled states, he beholds the self freed. When he
beholds the self purified of all these evil unskilled states, when he
beholds the self freed, delight is bom; rapture is bom from delight;
when he is in rapture the body is impassible; when the body is

impassible he experiences joy; being joyful, the mind is concen-

trated. He dwells, having suffused the first quarter with a mind of
friendliness, likewise the second, likewise the third, likewise the
 338 40. CulaassapurasiUta I. 283-284

fourth; just so above, below, across; he dwells having suffused

the whole world everywhere, in every way with a mind of friend-
liness that is far-reaching, wide-spread, immeasurable, without
enmity, without malevolence. He abides, having suffused the
first quarter with a mind of compassion. . . .He abides having
suffused the first quarter with a mind of sympathetic joy. ... He
abides having suffused the first quarter with a mind of equanimity
. . . without enmity, without malevolence.
Monks, it is as if1 there were a lovely lotus-pond with clear water,
sweet water, cool water, limpid, with beautiful banks; [ 284] and
if a man were to come along from the east, overcome and over-

powered by the hot-weather heat, 2 exhausted, parched and thirsty,

he, on co min g to that lotus-pond, might quench8 his thirst with
water, might quench the hot-weather fever. And if a man were
to come along from the west from the north from the south
. . . . . .

. from wherever a man might come along, overcome and over-

. .

powered by the hot-weather heat, exhausted, parched and thirsty,

he, on co min g to that lotus-pond, might quench his thirst with
water, might quench the hot-weather fever. Even so, monks, if
from a noble’s family one has gone forth from home into homeless-
ness and has come into this dhamma and discipline taught by the
Tathagata, having thus developed friendliness, compassion, sym-
pathetic joy and equanimity, he attains inward calm I say it is —
by inward calm that he is following the practices fitting for recluses.
If from a brahman’s family ... if from a merchant’s family . . .

if from a worker’s family and if from whatever family he has

. . .

gone forth from home into homelessness and has come into this
dhamma and discipline taught by the Tathagata, having thus
developed friendliness, compassion, sympathetic joy and equanimity,
—
he attains inward calm I say it is by inward calm that he is
following the practices fitting for recluses. And if one has gone
forth from home into homelessness from a noble’s family, and by
the destruction of the cankers, having here and now realised by his
own super-knowledge freedom of mind, the freedom through intuitive
wisdom that are cankerless, entering on them, abides therein
he is a recluse through the destruction of the cankers. If from a
brahman’s family ... if from a merchant’s family ... if from a
worker’s family ... if from whatever family he has gone forth from

1
M . i. 76. 2
M . i. 74.
8
vineyya , might avert, drive or lead away.
I. 284 At Assapura (Lesser) 339

home into homelessness, and by the destruction of the cankers,

having realised here and now by his own super-knowledge freedom
of mind, the freedom through intuitive wisdom that are cankerless,
—
entering on them, abides therein he is a recluse through the
destruction of the cankers.”
Thus spoke the Lord. Delighted, those monks rejoiced in what
the Lord had said.

Lesser Discourse at Assapura:

The Tenth

The Greater Division of the Pairs

the Fourth
V. THE LESSER DIVISION OF THE PAIRS
(CHlayamakavagga)
 41. DISCOURSE TO THE PEOPLE OF SALA
(Saleyyakasutta)

[285] Thus have I heard: At one time 1 the Lord, walking on tour
among the Kosalans together with a large Order of monks, arrived
at the brahman village of the Kosalans named Sala. The brahman
householders of Sala heard: “It is said that the recluse Gotama,
the son of the Sakyans, gone forth from the Sakyan family, and
walking on tour among the Kosalans together with a large Order
of monks, has reached Sala, and that a lovely reputation has gone
4
forth about the Lord Gotama thus The Lord is perfected, wholly
:

Self-awakened, endowed with (right) knowledge and conduct, well-

farer, knower of the worlds, incomparable charioteer of men to be
2
tamed, teacher of devas and men, the Awakened One, the Lord . . .

He teaches dhamma that is lovely at the beginning, lovely in the

middie and lovely at the ending, with the spirit and the meaning,
he proclaims the Brahma-faring, wholly fulfilled, quite pure. It
”
were good to see perfected ones like this.’
Then the brahman householders of Sala approached the Lord;
some, having approached, having greeted the Lord, sat down at a
respectful distance; some exchanged greetings with the Lord;
having exchanged greetings of friendliness and courtesy, they sat
down at a respectful distance; some, having saluted the Lord with
joined palms, sat down at a respectful distance; some, having
made known their names and clans in the Lord’s presence, sat
down at a respectful distance some, becoming silent, sat down at a
respectful distance. As they were sitting down at a respectful
distance, the brahman householders of Sala spoke thus to the Lord
“ Now, what is the cause, good Gotama, what is the reason why
some beings here at the breaking up of the body after dying arise
in a sorrowful state, a bad bourn, the abyss, Niraya
Hell ? What
is the cause, what the reason, good Gotama, why some beings here
at the breaking up of the body after dying arise in a good bourn, a
heaven world ?”
“ Householders, some beings here at the breaking up of the body
after dying arise thus in a sorrowful state, a bad bourn, the abyss,

1 2 See above, p. 223.

As at if. i. 400-1.

343
 344 41. Saleyyakasutta I. 285-286

Niraya Hell because of faring by not -dhamma, an uneven faring.

Householders, some beings here at the breaking up of the body after
dying arise thus in a good bourn, a heaven-world, [286] because of
faring by dhamma an even ,
faring.”
“ We do not understand in full the matter that has been spoken of
by the good Gotama, and whose meaning was not explained
in brief
in full.It were good if the good Gotama were so to teach us dhamma
that we might understand in full the matter spoken of in brief by
the good Gotama, and whose meaning was not explained in M.”
“ Well then, householders, listen, pay careful attention, and I
will speak.”
“
Yes, brahman householders of Sala answered the
sir,” these
Lord in The Lord spoke thus
assent.
“ Threefold, householders, is the faring by not -dhamma, an
uneven faring as to body fourfold is the faring by not -dhamma, an
;

uneven faring as to speech threefold is the faring by not -dhamma,

;

an uneven faring as to thought. And what, householders, is the

threefold faring by not dhamma the uneven faring as to body ? In
,

this case, 1 householders, a certain one makes onslaught on creatures,

he is cruel, bloody-handed, intent on injuring and killing, without
mercy to living creatures. 2 He is a taker of what is not given;
whatever property of another in village or jungle is not given to
him he takes by He is a
wrong-goer in regard to pleasures of
theft.
the senses he has intercourse with (girls) protected by 'the mother, 3
;

protected by the father, protected by the parents, protected by a

brother, protected by a sister, protected by relations, who have a
husband, whose use involves punishments, 4 and even with those
adorned with the garlands of betrothal. Even so, householders,
is the threefold faring by not -dhamma, the uneven faring, in regard
to body.
And how, householders, does there come to be the fourfold
faring by not -dhamma, the uneven faring as to speech ? In this
case, householders, a certain of lying speech; when he is one is

cited and asked as a witness before a council or company or amid

1
As at M. iii. 46; A. v. 264 ff. Cf. Asl. 97 ff.
2
M. ii. 97, iii. 203; A. v. 289.
3
See the ten kinds of women at Vin. iii. 139, and notes at B.D. i. 237.
saparidanda. MA. ii. 330 says: “ Whoever goes to the woman so and so
4

thinking such is the punishment for him, 5 if punishments are instituted

‘

with regard to a village or house or street, that is called saparidaivja Cf.

Vin. iii. 139.
I. 286-287 The People of Said 345

his relations or amid a guild or amid a royal family, and is told:

4
Now, good man, say what you know,’ although he does not know,
he says, 1 know,’ although he knows, he says, 1 do not know
4 4
’

although he has not seen, he says, 1 saw,’ although he has seen, he

4
says, 1 did not see/ Thus his speech becomes intentional lying
3
either for his own sake or for that of another or for the sake of some
material gain or other. And he is a slanderer; having heard
something at one place, he makes it known elsewhere for (causing)

variance among those (people) 1 or having heard something else-

;

where he makes it known among these people for (causing) variance

among these (people). In this way he sows discord among those
who are in harmony, or is one who foments those who are at variance.
Discord is his pleasure, discord his delight, discord his joy, discord
2 What-
isthe motive of his speech. And he is one of harsh speech.
ever speech is rough, hard, severe on others, abusive of others,
bordering on wrath, not conducive to concentration, [287] such
speech does he utter. And he is a frivolous chatterer, one who
speaks at a wrong time, one who does not speak in accordance with
fact, one who speaks about what is not the goal, one who speaks
about not-dhamma, one who speaks about not-discipline. He
utters speech that is not worth treasuring; owing to its being at
the wrong time it is incongruous, has no purpose, -is not connected
with the goal. Even so, householders, is the fourfold faring by
not -dhamma, the uneven faring in regard to speech.
And what, householders, is the threefold faring by not -dhamma,
the uneven faring as to thought % In this case, householders, a
certain one comes to be covetous; he covets that which is the
property of another, thinking, 0 that what is the other s might
4

be mine
9
;
he is malevolent in mind, corrupt in thought and purpose,
killed or slaughtered or annihilated
4
and thinks, Let these beings be
or destroyed, or may they not exist at all/ And he is of wrong
(result of) gift, 4
4

view, of perverted outlook, thinking, There is no

there is no (result of) offering, no (result of) sacrifice; there is no
deeds well done or ill done; there is not this
fruit or ripening of

1 D. i. 4 (of Gotama).
Cf. opposite at
2 D. i. 4; Dhs. 1343.
Cf. opposite at
8
anfaka. Cf. Bud. Psych. Ethics, p. 349, n. 4* MA. ii. agrees with Asl.
(there quoted).
4 This is a “ heretical ” view; cf. M. i. 401, 515; D. i. 55; S. iii. 206. MA.
ii. 332— DA. 165 says rCatthi dinnam means there is no existence of the fruit
of giving.
 346 41. Sadeyyalcasutta I. 287

world, there is not a world beyond there is not a mother, there is

1
;

not a father, 2 there are no spontaneously uprising beings; 3 there are

not in the world recluses and brahmans who are faring rightly,
proceeding rightly, and who proclaim this world and the world
beyond, having realised them by their own super-knowledge/4
Even so, householders, is the threefold faring by not -dhamma, the
uneven faring in regard to thought. Thus it is, householders, that
as a result of faring by not -dhamma, the uneven faring, some beings
here, at the breaking up of the body after dying, arise in a sorrowful
state, a bad bourn, the abyss, Niraya Hell.
And threefold, householders, is the faring by dhamma, the even
faring in regard to body, fourfold is the faring by dhamma the
,

even faring in regard to speech, threefold is the faring by dhamma ,

the even faring in regard to thought. And what, householders,

is the threefold faring by dhamma the even faring in regard to
,

body ? In this case, householders, a certain one, abandoning

onslaught on creatures, 5 is restrained from onslaught on creatures;
the stick laid aside, the sword laid aside, he lives scrupulous, merciful,
kindly and compassionate to all living creatures. Abandoning
taking what is not given, he is restrained from taking what is not
given. He does not take by theft any property of another in
village or jungle that is not given to him. Abandoning wrong-
doing in regard to pleasures of the senses, he is restrained from
wrong-doing in regard to pleasures of the senses he does not have
;

intercourse with (girls) who are protected by the mother, protected

by the father, protected by the parents, protected by a brother,
protected by a sister, protected by relations, who have a husband,
whose use involves punishment, nor even with those adorned with

1
MAii. 332
. DA i. 165: “when one is established in the world beyond,
.

thisworld is not (* there is not this world ’); when one is established in the
world here, a world beyond is not (‘ there is not a world beyond ’). All
beings are cut off precisely here or there.” Apparently there was no relation
between the two worlds; in this deterministic view deeds done would not
—
bring one to a world beyond although this view apparently conceded that
there was such a world.
2
MA. ii. 332 —DA. i. 165: “ there is no existence of fruit of good or bad
—
behaviour ” towards parents.
8
MA. ii. 332 =DA. i. 165: “ having deceased, there are no arising beings ”
meaning apparently there is no more birth for them, no more life.
4 Here the “
heretic ” is speaking of the non-existence of omniscient
Buddhas, MA. ii. 332.
* Cf. D. i. 4; A. v. 266.
I. 287-288 The People qf*$dld 347

the garlands of betrothal. Even so, householders is the threefold

faring by dhamma [288] the even faring in regard to body.
,

And what, householders, is the fourfold faring by dhamma, the even

faring in regard to speech ? In this case, householders, a certain one,

abandoning lying speech is restrained from lying speech. 1 When
he is cited and asked as a witness before a council or company or
amid his relations or amid a guild or amid a royal family, and is
told: Now, good man, say what you know/ if he does not know,
‘

4 9
4
he says, I do not know if he knows, he says,
’
;
1 know if he ;
4
4
has not seen, he says, 1 did not see/ if he has seen, he says, I

saw.’ Thus his speech does not come to be intentional lying

either for his or for that of another or for the sake of some
own sake
material gain or other. Abandoning slanderous speech, he is
restrained from slanderous speech. Having heard something at one
place, he is not one for repeating it elsewhere for (causing) variance
among those people, or having heard something elsewhere he is
not one to repeat it to these people for (causing) variance among
these people. In this way he is a reconciler of those who are at
variance and one who combines those who are friends. Concord
is his pleasure, concord his delight, concord his joy,
concord is the
motive of his speech. Abandoning harsh speech, he is restrained
from harsh speech. Whatever speech is gentle, pleasing to the ear,
affectionate, going to the heart, urbane, pleasant to the multitude
such speech does he utter. Abandoning frivolous chatter, he is
restrained from frivolous chatter.one who speaks at a right He is

time, who speaks in accordance with fact, who speaks about the
goal, who speaks about dhamma who speaks about discipline. ,

He utters speech that is worth treasuring, with similes at a right

time, purposeful, connected with the goal. Even so, householders, is

the fourfold faring by dhamma ,

the even faring in regard to speech.
And what, householders, is the threefold faring by dhamma ,

householders,
the even faring in regard to thought ? In this case,
2 he does not covet the
a certain one comes to be not covetous,
might that be mine which
‘
property of another, thinking, 0,
is the other’s/ And he is not malevolent in mind, not
4

corrupt of thought and purpose, but thinks, Let these beings,

friendly, peaceful, secure, happy, look after self.’ And he is of
5 right
4

view, not of perverted outlook, thinking, There is (result of) gift,

1
Cf. M. 179; A
. v. 267.
i.
2
Of A.
- v. 267 /.
8 attanam pariharcmtu; cf. A, ii. 3, 228, 263.
 348 41. SdleyyaJcasuUa I. 288-289

there is (result of) offering, there is (result of) sacrifice; there is

fruit and ripening of deeds well done and
ill done; there is this

world, there a world beyond; there is mother, there is father,

is

there are spontaneously uprising beings; there are in the world

recluses and brahmans who are faring rightly, proceeding rightly
and who proclaim this world and the world beyond having realised
them by their own super-knowledge/ Even so, householders, is
the threefold faring by dhamma, the even faring in regard to thought.
Thus it is, householders, that as a result of faring by dhamma ,

the even faring, some beings here at the breaking up of the body
after dying arise in a good bourn, a heaven world.
[289] If, householders, a dhamma-farer, an even-farer should
wish:
4
0 that I at the breaking up of the body after dying might
arise in companionship with rich nobles,’ this situation occurs when
he, at the breaking up of the body after dying might arise in com-
panionship with rich nobles. What is the^cause of this ? It is
that he is a dhamma-f&veT, an even-farer. If, householders, a
dhamma-farer, an even-farer should wish: 0 that I at the breaking e

up of the body after dying should arise in companionship with rich

5
brahmans with rich householders, this situation occurs when he,
. , .

at the breaking up of the body after dying, might arise in companion-

ship with rich householders. What is the cause of this ? It is
that he is a dhamma-farer, an even-farer. If, householders, a
<2Aamma-farer, an even-farer, should wish: ‘
0 that I, at the breaking
up of the body
might arise in companionship with the
after dying,
devas belonging to the four Great Regents with the devas of the . . .

Thirty-Three . . . with Yama’s devas . . . with the Tusita devas . . .

with the devas of creation with the devas who have power over . . .

the creations of others with the devas in the retinue of Brahma . . .

. with the devas of light

. . with the devas of limited light . . . . . .

with the devas of boundless light with the devas of brilliance , . . . . .

with the devas of splendour with the devas of limited splendour . . .

. with the devas of boundless splendour

. . with the Subhakinna . . .

devas Yehapphala devas

. . . Aviha devas Atappa devas . . . . . . . . .

Sudassa devas Sudass! devas Akanittha devas

. .with the
. . . . . . .

devas experiencing the plane of infinite ether . . . with the devas

experiencing the plane of infinite consciousness . . . with the devas
experiencing the plane of no-thing . . . with the devas experiencing
the plane of neither-perception-nor-non-perception, this situation
occurswhen he, at the breaking up of the body after dying, might
arise in companionship with the devas who experience the plane of
I. 289-290 The People of Sola 349

neither-perception-nor-non-perception. What is the cause of this ?

It is that he is a dhamma-fstter, an even-farer.

If, householders, a dAamma-farer, an even-farer should wish:
‘
0 that I, by the destruction of the cankers, might enter on and
abide in that freedom of mind, that freedom through intuitive
wisdom that are cankerless, having realised them here and now
through my own super-knowledge,’ this situation occurs when he,
by the destruction of the cankers, might enter on and abide in the
freedom of mind, the freedom through intuitive wisdom that are
cankerless, having realised them here and now through his own
super-knowledge. What is the cause of this ? It is that he is a
dAamma-farer, an even-farer.”
[290] When this had been said, the brahman householders
of
Sala spoke thus to the Lord: “ It is wonderful, good Gotama, it is
wonderful, good Gotama. As if one might set upright what has
been upset, or might disclose what was covered, or might show
the way to one who had gone astray, or bring an oil lamp into the
darkness so that those with vision might see material shapes
even so in many a figure has dhamma been proclaimed by the
revered Gotama. We ourselves are going to the revered Gotama
for refuge, to dhamma and Let the revered
to the Order of monks.
Gotama accept us as lay-followers going for refuge from today
forth for as long as life lasts.”

Discourse to the People of Sala

the First

42 . DISCOURSE TO THE PEOPLE OF VERAtfJl

(Yeranjakasutta)

Thus have At one time the Lord was staying near Savatthi
I heard :

in the Jeta Grove in Anathapindika’s monastery. Now at that

time brahman householders of Veranja entered Savatthi on some
business or other. The brahman householders of Veranja heard:
It is 'said that the recluse Gotama, the son of the Sakyans, gone
4 4

forth from the Sakyan family, is staying at Savatthi in Anatha-

pindika’s monastery, and that a lovely reputation has gone forth
350 I. 290-292

about the Lord Gotama thus: The Lord is perfected, wholly

4

Self-awakened [291] ” (etc., as in the foregoing Discourse,

. . . . .

substituting Veranja/or Sala, to the end).

Discourse to the People of Veranja:

the Second

43. GKEATER DISCOUKSE OF THE MISCELLANY

(Mahavedallasutta)

[292] Thus have At one time the Lord was staying near
I heard.
SavatthI in the Jeta Grove in Anathapindika’s monastery. Then
the venerable Kotthita the Great, 1 emerging from solitary medita-
tion towards evening, approached the venerable Sariputta 2 having :

approached, he exchanged greetings with the venerable Sariputta;

having exchanged greetings of friendliness and courtesy, he sat
down at a respectful distance. As he was sitting down at a respect-
ful distance, the venerable Kotthita the Great spoke thus to the
venerable Sariputta:
44 4
Your reverence, one Poor in intuitive wisdom,
is called:
poor in intuitive wisdom.’ Now what are the respects in which
one is called Poor in intuitive wisdom,’ your reverence V
4 9

44
Your reverence, if it is said ‘He does not comprehend, he does
4
not comprehend,’ therefore he is called Poor in intuitive wisdom.’
4
What does he not comprehend ? He does not comprehend This
4
is anguish,’ he does not comprehend This is the arising of anguish,’
4
he does not comprehend This is the stopping of anguish,’ 3 he does
4
not comprehend This is the course leading to the stopping of
anguish.’ If it is said, He does not comprehend, he does not
4

4
comprehend,’ your reverence, therefore he is called poor in
”
intuitive wisdom.’

1 At A. i. 24 he is called chief of those who have mastery in logical analysis;

cited at MA. ii. 337.
2
At A. i. 23 called chief of those of great intuitive wisdom; cited at MA.
ii. 335.
8
He does not comprehend that the third truth, of stopping, is nibbana.
MA. ii. 338 points out that the first two truths are concerned with the
“ round ” of rebirths, and the last two with what is not the “ round ” vivafta.
I. 292-293 The Miscellany (Greater) 351
44
It is good, your reverence,” and the venerable Kotthita the
Great, having rejoiced in what the venerable Sariputta had said,
having thanked him, asked the venerable Sariputta a further
question
44 4
Your reverence, one is called Intuitively wise, intuitively
wise.’ Now what are the respects in which one is called ‘
intuitively
5 55
wise, your reverence ?
44 4
Your reverence, if it is said He comprehends, he comprehends/
he is therefore called
4
Intuitively wise/ And what does he com-
8
prehend ? He comprehends
This is anguish/ he comprehends
4 4

This is the arising of anguish/ he comprehends This is the stopping

4
of anguish/ he comprehends This is the course leading to the
If it is said, He comprehends, he compre-
5 4
stopping of anguish.
4 55
hends/ your reverence, therefore he is called intuitively wise/
44 4
Your reverence, it is called Discriminative consciousness, 1
discriminative consciousness/ Now in what respects, your rever-
4 5 55
ence, is it called discriminative consciousness ?

It discriminates, 2 it discriminates/
44 4
Your reverence, if it said
it is therefore called discriminative consciousness. And what
does it discriminate ? It discriminates pleasure and it discriminates
pain and discriminates neither pain nor pleasure. 3 If it is said
it
4
It discriminates, it discriminates/ your reverence, therefore it is
4 55
called Discriminative consciousness/
That which is intuitive wisdom, your reverence, and that
44

which is discriminative consciousness, are these states associated

or dissociated ? And is it possible to lay down a difference between
55
these states, having analysed them again and again ?
44
That which is intuitive wisdom, your reverence, and that which
is discriminative consciousness, these states are associated,
not
dissociated, and it is not possible to lay down a difference between
these states, having analysed them again and again. Whatever one
comprehends, your reverence, that one discriminates; whatever
one discriminates that one comprehends; [ 293] therefore these
states are associated, not dissociated, and it is not possible to lay
down a difference between these states, having analysed them again
5
and again/
That which is intuitive wisdom, your reverence, and that
44

which is discriminative consciousness, what is the difference between

55
these states which are associated, not dissociated ?

1
vinnana. 2
vijdnati. <7/. M . i. 59.
352 43. MaMvedcdlasutta I. 293
“ That which is intuitive wisdom, your reverence, and that
which is discriminative consciousness among these states that are
associated, not dissociated, intuitive wisdom is to be developed,
discriminative consciousness is for apprehending. 1 This is the
,,
difference between them.
“ Your reverence, it is said, ‘
Feeling, feeling.’ Now what are
the respects in which it is called ‘
feeling,’ your reverence ?”
“ Your reverence, if it is said, ‘
He feels, he feels,’ it is therefore

called
1
feeling.’ And what does he feel ? He feels pleasure, and
he feels pain, and he feels neither pain nor pleasure. If it is said,
He feels, he feels,’ your reverence, therefore it is called feeling.’ ” 2
4
‘

“
Your reverence, it is said, ‘
Perception, perception.’ Now
what are the respects in which it is called ‘ perception,’ your
reverence ?”
“ Your reverence, if it is said, He perceives, he
‘
perceives,’ it is

therefore called ‘ perception.’ And what does he perceive ? He

perceives what dark green and he perceives what is yellow and
is

he perceives what is red and he perceives what is white. If it is

said ‘
He perceives, he perceives,’ your reverence, it is therefore
”
called ‘ perception.’
“ That which is feeling, your reverence, and that which is percep-

tion and that which is discriminative consciousness are these states —

associated or dissociated \ And is it possible to lay down a differ-
ence between these states, having analysed them again and again ?”
“ That which is feeling, your reverence, and that which is
perception and that which is discriminative consciousness —these
states are associated, not dissociated, not possible to lay and it is

down a difference between these states, having analysed them again

and again. Your reverence, whatever one feels, that one perceives;
whatever one perceives that one discriminates; therefore these
states are associated, not dissociated, and it is not possible to lay
down a difference between these states, having analysed them again
and again.”
“ What is knowable, your reverence, by purified mental conscious-
ness isolated from the five sense-organs ?” 3

1 parinneyyam; cf. 'parinneyya dhamma at S. iii. 36. MA. ii. 342 keeps
the view that there is no difference. For says that discriminative conscious-
it

ness being joined to intuitive wisdom should be developed with it, and that
intuitive wisdom being joined to discriminative consciousness should be
apprehended with it.
2
Cf. S, iii. 69. That is, in the fourth jhana.
 4

I. 293-294 The Miscellany {Greater) 353

4 4
Your Ether is unending/ the plane of
reverence, thinking,
infinite ether is knowable by pure mental consciousness isolated
4
from the five sense-organs; thinking, Consciousness is unending/
the plane of infinite consciousness is knowable; thinking/ There is
not anything/ the plane of no-thing is knowable.”
“ By what means does one comprehend a knowable mental object,
9
your reverence V
44
One comprehends a knowable mental object, your reverence,
by means of the eye of intuitive wisdom.” 1

But what is intuitive wisdom for, your reverence ?”*

44

44
Your reverence, intuitive wisdom is for super-knowledge, for
apprehending, 2 for getting rid of.”
44
[ But how many conditions are there, your reverence, for
294]
bringing right understanding 3 into existence ?”
44
There are two conditions, your reverence, for bringing right
understanding into existence: the utterance of another (person)
and wise attention. 4 Your reverence, these are the two conditions
for bringing right understanding into existence.”
If right understanding is forwarded, by how many factors,
44

your reverence, does there come to be the fruit of freedom of mind

and the advantage of the fruit6 of freedom of mind, and the fruit
of freedom through intuitive wisdom and the advantage of the fruit
of freedom through intuitive wisdom ?”
Your reverence, if right understanding is forwarded by five
44

factors there comes to be the fruit of freedom of mind and the

advantage of the fruit of freedom of mind, and the fruit of freedom
through intuitive wisdom and the advantage of the fruit of freedom
through intuitive wisdom: in this case, your reverence, right
understanding is forwarded, by moral habit, and it is forwarded
by hearing, 6 and it is forwarded by discussion, and it is forwarded
by calm and it is forwarded by vision. Your reverence, if right
understanding is forwarded by these five factors, there comes to

1
Wisdom that has become vision. MA, ii. 345 gives two kinds of wisdom,
that of concentration and that of vision.
2
abhinnaUKam and parinnattham also at It. p. 29. But cf. p. 352, above,
where consciousness is for apprehending, pdrinneyya.
3
MA. ii. 346, the right understanding through vision, the right under-
standing of the Way.
4
MA. 346 cites Sariputta as having heard a verse ( Vin. i. 40) spoken
ii.

by Assaji, as an example of hearing from another; and paccelcahuddhas as

coming to omniscience through their own wise attention.
8
6
$7i. 256. /.e. hearing from others, learning.
354 43. MaMvedallaMtita I. 294-295

be tbe fruit of freedom of mind and the advantage of the fruit of

freedom of mind, and there comes to be the fruit of freedom through2
intuitive wisdom and the advantage of the fruit of freedom through
intuitive wisdom.” 1
“ And how many becomings are there, your reverence V 9

“ These three are becomings, your reverence: becoming of sense-

pleasures, becoming of fine-materiality, becoming of immateriality.”
“ How, your reverence, is there the recurrence of again-becoming

in tlie future
“ For tlfose creatures who are hindered by ignorance, fettered by
craving, delighting in this and that, there thus comes to be re-

currence of again-becoming in the future.” 8

“ But how, your reverence, is there not recurrence of again-
becoming in the future ?”
“
By the fading away of ignorance, by the uprising of knowledge, 4
by the stopping of craving, there is thus am recurrence of again-
”
becoming in the future
“ And what, your reverence, is the first meditation ?”
“ As to this, your reverence, a monk, aloof from pleasures of the
senses, aloof from unskilled states of mind, enters on and abides in
the first meditation which is accompanied by initial thought and
discursive thought, is bom of aloofness, and is rapturous and joyful.
This, your reverence, is called the first meditation.”
“ Of how many factors, your reverence, is the first meditation ?”
“ Your reverence, the first meditation is five-factored: if a monk
has entered on the first meditation there is initial thought and
discursive thought and rapture and joy and one-pointedness of
mind. Thus, your reverence, is the first meditation five-factored.”
“ Your reverence, in regard to the first meditation, how many
factors are abandoned, how many factors are possessed ?”
“ Your reverence, in regard to the first meditation, five factors
are abandoned, five are possessed: if a has entered on the monk
first abandoned, malevo-
meditation, desire for sense-pleasure is

lence is abandoned, sloth and torpor are abandoned, restlessness

and worry are abandoned, [295] doubt is abandoned, but there is
initial thought and discursive thought, rapture and joy and one-
pointedness of mind. Thus, your reverence, in regard to the first

1
For, the Way to arahantship coming into being as a result of practising
these five factors, gives the fruit, MA. ii. 346.
2
Cf. A. i. 223; 8. ii. 3, 65, 101; Vin. iii. 3.
3
Cf. A. i. 223. 4
As at M. i. 67; 8 . ii. 82.
I. 295 The Miscellany (Greater) 355

2 five factors are abandoned, five factors are possessed.”

meditation,
“ Your reverence, these five sense-organs, 1 different in range,
different in pasture, do not react to the pasture and range of one
another; that is to say the organ of eye, the organ of ear, the organ
of nose, the organ of tongue, the organ of body. What is the
repository of these five sense-organs, different in range, different
in pasture, which do not react to the pasture and range of one
another ? And what is it that reacts to their pasture and

range V*
“
Your reverence, these five sense-organs, different in range,
different in pasture, do not react to the pasture and range of one
another; that is to say the organ of eye . . . ear . . . nose . , . tongue,
the organ of body. Of these five sense-organs, your reverence,
different in range, different in pasture, not reacting to the pasture
and range of one another, mind is the repository, and mind reacts
5
to their pasture and range/
“ Your reverence, these are the five sense-organs, that is to say,
organ of eye ... of ear ... of nose ... of tongue, organ of body.
55
On what do these five sense-organs depend, your reverence ?
“ Your reverence, these are the five sense-organs, that is to say,
organ of eye . . . ear . . . nose . . . tongue, organ of body. Your
553
reverence, these five sense-organs depend on vitality.
y
“ And on what does vitality depend, your reverence V
“ Vitality depends on heat. 55

" And on what does heat depend, your reverence ?”

“ Heat depends on vitality. 55
“ Your reverence, we now understand the words of the venerable
Sariputta thus :
‘
Vitality depends on heat we now understand 5

the words of the venerable Sariputta thus :

4
Heat depends on
the precise meaning to be attached to these
5
vitality. What is
55
words, your reverence ?
“ Well then, your reverence, I will make a simile4 for you. For
by a simile some intelligent persons here understand the meaning
of what has been said As when an oil lamp is burning the
light is
:

seen because of the flame and the flame is seen because of the light,

so, your reverence, vitality depends on heat and heat on

55
vitality .

1
Cf. the following passage with S. v. 217 /.
2
patisamna also resort, arbiter, as at if. i. 310, iii. 9, or underlying principle.
8
dyu; MA. ii. 349 says jlvitindriya. Cf. Chand. Up. 6 8. 4, 6 . .

4
As at if i. 148.
.
 356 43. Mahdvedallasutta I. 295-296

“ Now, your reverence, are these properties of vitality1 states

that are to be felt, or are the properties of vitality one thing, states
that are to be felt another V
9

“ Your reverence, these properties of vitality are not

[296]
themselves states to be felt. If, your reverence, these properties of
vitality were themselves states to be felt, no emergence 2 could be
shown for a monk who had won to the stopping of perception and
feeling. But because, your reverence, the properties of vitality
are one thing and states to be felt another, therefore the emergence
of a monk who has won to the stopping of perception and feeling
can be shown.”
“ In regard to this body, your reverence, when how many things
are got rid of, does this body lie cast away, flung aside like unto a
senseless log of wood ?” 3
“ In regard to this body, your reverence, when three things are
got rid of: vitality, heat and consciousness^then does this body lie

cast away, flung aside like unto a senseless log of wood.”

“ What is the difference, your reverence, between that dead thing,
passed away, and that monk who has attained to the stopping of
perception and feeling ?”
“ Your reverence, the bodily activities4 of that dead thing,
passed away, have been stopped, have subsided, the vocal activities 6
have been stopped, have subsided, the mental activities 6 have been
stopped, have subsided, the vitality is entirely destroyed, the heat
allayed, the sense-organs are entirely broken asunder. But that
monk who has attained to the stopping of perception and feeling,
although his bodily activities have been stopped, have subsided,
although his vocal activities have been stopped, have subsided,
although his mental activities have been stopped, have subsided,
his vitality is not entirely destroyed, his heat is not allayed, his
sense-organs are purified. This, your reverence, is the difference

1
dyusankhara. MA. ii. 350 ayum eva. Cf D.
. ii. 106; Ud. 64; A. iv. 311;
S. ii. 266
2
I.e. from this (ninth) attainment, that of the stopping of perception and
feeling.
8
Cf. S. iii. 143, quoted MA, ii. 351; c/. Dh. 41; Thag. 468; M. Sta.
66 .

4
Defined in next Discourse, M. i. 301, and similarly at MA. ii. 351: in-
breathing and out-breathing. Cf. S. iv. 294-97.
6
Thought-conception and discursive thought. The “ ariyan silence ”
ensues when these are stopped.
6 Feeling
and perception.
 I. 296-297 The Miscellany (Greater) 357

between a dead thing, passed away, and that monk who has attained
to the stopping of perception and feeling.”
“ And how many conditions are there, your reverence, for the at-
tainment of the freedom of mind which has neither anguish nor joy?”
“ There are four conditions, your reverence, for the attainment
of the freedom of mind which has neither anguish nor joy. In this
case, your reverence, a monk by getting rid of joy, by getting rid
of anguish, by the going down of
former pleasures and sorrows,
his
enters on and abides in the fourth meditation which has neither
anguish nor joy, and which is entirely purified by equanimity and
mindfulness. These, your reverence, are the four conditions for
attaining the freedom of mind which has neither anguish nor joy.”
“ How many conditions are there, your reverence, for the attain-
ment of the freedom of mind that is signless ?”
“ There are two conditions, your reverence, for the attainment
of the freedom of mind that is signless paying no attention to any :

signs, and paying attention to the signless realm. 1 These, your

reverence, are the two conditions for the attainment of the freedom
of mind that is signless.”
“ How many conditions are there, your reverence, for the persist-

ence of the freedom of mind that is signless ?”

“ There are three conditions, your reverence, for the persistence
of the freedom of mind that is signless [297] paying no attention :

to any and paying attention to the signless realm, and a

signs,
preceding preparation. These, your reverence, are the three con-
ditions for the persistence of the freedom of mind that is signless.”
“ How many conditions are there, your reverence, for emergence
from the freedom of mind that is signless ?”
(<
There are the two conditions, your reverence, for emerging
from the freedom of mind that is signless paying attention to all :

signs, and not paying attention to the signless realm. These, your
reverence, are the two conditions for emergence from the freedom of
mind that is signless.”
“ Your reverence whatever is immeasurable freedom of mind 2
^

and whatever is freedom of mind that is naught3 and whatever is

freedom of mind that is void and whatever is freedom of mind that

1
This is nibbana, MA. ii. 352. Nimitta (signs) and animitta refer to
experiential phenomena (i.e. to conditioned existence), and their absence.
2
This appears to refer to the brahmavihdra, see below.
8
Cf. Sn. 1113-1115. “Naught because of the non-existence of any
(kincana) basis for meditation,” MA. ii. 353.
358 43. Mahavedallasutta I. 297-298

is —
signless are these states different in connotation and different in
denotation, or are they identical in connotation while being different
only in denotation V ?1
“ Your reverence, whatever immeasurable freedom of mind is

and whatever is is naught and whatever

the freedom of mind that
is freedom of mind that is void and whatever is freedom of mind
—
that is signless there is a method according to which these states
are different in connotation as well as being different in denotation;
and, your reverence, there is a method according to which these
states are identical in connotation while being different in denota-
tion. And what, your reverence, is the method according to which
these states are different in connotation as well as being different
in denotation ? As to this, your reverence, a monk abides having
suffused the first quarter with a mind of friendliness, likewise the
second, likewise the third, likewise the fourth; just so above, below,
across; he dwells having suffused the whole world everywhere, in
every way with a mind of friendliness, that is far-reaching, wide-
spread, immeasurable, without enmity, without malevolence. He
dwells having suffused the first quarter with a mind of compassion
. . . with a mind of sympathetic joy . . . with a mind of equanimity,
likewise the second, likewise the third, likewise the fourth; just so
above, below, across; he dwells having suffused the whole world,
everywhere, in every way with a mind of equanimity that is far-
reaching, wide-spread, immeasurable, without enmity, without
malevolence. This, your reverence, is called immeasurable free-

dom of mind. 2
And what, your reverence, is the freedom of mind that is naught ?

As to this, your reverence, a monk passing quite beyond the plane

4
of infinite consciousness, thinking, There is not anything/ enters on
and abides in the plane of no-thing. This, your reverence, is called
the freedom of mind that is naught.
And what, your reverence, is the freedom of mind that is void ?
As to this, your reverence, a monk forest-gone or gone to the root
4
of a tree or gone to an empty place, reflects thus: This is void of
self 3 or of what pertains to self.’ 4 [298] This, your reverence, is
called the freedom of mind that is void.
1
Cf M. iii. 145 . /. in connection with immeasurable and widespread
freedom of mind.
2
Cf. M. iii. 146.
3
MA. ii. 353, the self that composes an individual or man.
4
I.e. the requisites of robe-material and so on, MA. ii. 353. Cf . S. iv. 54,
296; Kvu. 67, 579.
 I. 298 The Miscellany (Greater) 359
And what, your reverence, is the freedom of mind that is signless ?

As to this, your reverence, a monk, by paying no attention to any

signs, entering on the concentration of mind that is signless, abides
therein. This, your reverence, is called the freedom of mind that
is signless. This, your reverence, is the method according to which
these states are different in connotation as well as differing in
denotation.
2
And what, your reverence, is the method according to which
these states are identical in connotation while being different in
denotation ? Attachment, your reverence, is productive of the
measurable, hatred is productive of the measurable, confusion
is productive of the measurable. For a monk whose cankers are
destroyed, these are got rid of, cut off at the roots, made like a
palm-tree stump
4 so that they can come to no further existence in
the future. To the mind
extent, your reverence, that freedoms of
are immeasurable, 1 unshakable freedom of mind is shown to be
their chief, for that unshakable freedom of mind is void of attach-
ment, void of hatred, void of confusion. Attachment, your
reverence, something (obstructive), hatred is something (obstruc-
is

tive), confusion is something (obstructive). 8 For a monk whose

cankers are destroyed, these are got ridof, cut off at the roots,

made a palm-tree stump so that they can come to no further

like
existence in the future. To the extent, your reverence, that
freedoms of mind are naught, unshakable freedom of mind is shown
to be their chief, for that unshakable freedom of mind is void of
attachment, void of hatred, void of confusion. Attachment,
your reverence, is productive of signs, hatred is productive of
signs, confusion is productive of signs. For a monk whose cankers
are destroyed these are got rid of, cut off at the roots, made like a
palm-tree stump so that they can come to no further existence in
the future. extent, your reverence, that freedoms of mind
To the
are signless, unshakable freedom of mind is shown to be their
chief, for that unshakable freedom of mind is void of attachment,

1
MA. ii. 364 gives twelve: four hrahmavihdras the ways and
, —and
fruits
also nibbana.
2
kincana. MA. ii.354 says that when passion has uprisen it does some-
thing ( kincati ) to a man, it crushes him, or obstructs him.
3
Cf. D . iii. 217, tayo kincana .

4 “ These number thirteen vision, the four (concentrations) which are

:

formless, the four ways, the four fruits. Vision is signless because it removes
the signs of permanence, joy and self. The next four are signless because of
the non-existence (in them) of the sign of form. The ways and fruits are
360 43. Mahavedallosuttfi I. 298-299

void of hatred, void of confusion. 1 This, your reverence, is the

method according to which these states are identical in connotation
while being different in denotation.”
Thus spoke the venerable Sariputta. Delighted, the venerable
Kotthita the Great rejoiced in what the venerable Sariputta had
said.

Greater Discourse of the Miscellany:

the Third

44. LESSER DISCOURSE OE THE MISCELLANY

(Culavedallasutta)

[299] Thus have I heard At one time the Lord was staying near
:

Rajagaka in the Bamboo Grove at the squirrels’ feeding place.

2
Then the layfollower Visakha approached the nun Dhammadinna ;

having approached, having greeted the nun Dhammadinna, he

sat down at a respectful distance. As he was sitting down at a
respectful distance, the lay follower Visakha spoke thus to the nun
Dhammadinna
“Lady, it is said,
4
Own body, 3 own body. 5
Now, lady, what
called
4
own body by ’
the Lord ?”
is
4

Friend Visakha, these five groups of grasping are called own

44

body by the Lord, that is to say, the group of grasping after

’

material shape, the group of grasping after feeling, the group of

grasping after perception, the group of grasping after the habitual
tendencies, the group of grasping after consciousness. These five
4 5

groups of grasping, friend Visakha, are called own body by the

Lord.”

signless through the non-existence of the defilements which produce signs.

Nibbana too is simply signless,” MA. ii. 355.
1
MA. iii. 355 notes that void freedom of mind is not treated separately,
for “ void of attachment ” and so on has come in everywhere.
2
In his time as a householder Visakha had been Dhammadinna’ s husband,
MA. ii. 355; Pi A. 21; KhpA. 204; DhA. iv. 229. She is called the chief
teacher of dhamma among the women disciples, A. i. 25. A verse is ascribed
to her at Thlg. 12 (cf. Dh . 218).
3
mkkdya. MA. 358 makes Dhammadinna say, “
ii. I have not long
1
gone forth. How should I know about own body or 4
‘
other’s body
I. 299-300 The Miscellany (Lesser) 361
“ It
is good, lady,” and the lay follower Visakha, having rejoiced

in what the nun Dhammadinna had said, having thanked her,

asked the nun Dhammadinna a further question:
“ Lady, it is said, 4
The uprising of own body, the uprising of
own body.’ Now, lady, what is called the uprising of own body 4 3

by the Lord ?”
“ Whatever,
friend Visakha, is the craving1 connected with
again-becoming, accompanied by delight and attachment, finding
delight in this and that, namely the craving for sense-pleasures,
the craving for becoming, the craving for annihilation, this, friend
4
Visakha, is called the uprising of own body by the Lord.” 3

“ Lady, it is said,
e
The stopping of own body, the stopping of
own body/ Now, lady,
4
what is called stopping of own body 5

by the Lord ?”
44
Whatever, friend Visakha, is the stopping, with no attachment
remaining, of that self-same craving, the giving up of it, the renun-
ciation of it, the release from it, the doing away with it, this, friend
4
Visakha, is The stopping of own body by the Lord.”
called
3

44 4
Lady, it is said, The course leading to the stopping of own body,
the course leading to the stopping of own body/ Now, lady, what
4
the course leading to the stopping of own body by the
3
is called

Lord ?”
44
This ariyan eightfold Way itself, friend Visakha, is called
4
the
course leading to the stopping of own body 3
by the Lord, that is

to say perfect view, perfect thought, perfect speech, perfect action,

perfect way of living, perfect endeavour, perfect mindfulness,
3
perfect concentration/
44
Do those five groups of grasping, lady, (comprise) the whole of
grasping ? Or is there a grasping apart from the five groups of
grasping ?”
44
No, friend Visakha, these five groups of grasping (comprise)
the whole of grasping, [300] and there is no grasping apart from the
five groups of grasping. Whatever, friend Visakha, is the attach-
ment and desire for the five groups of grasping, that is grasping
after them.”
44
But how, lady, does there come to be (wrong) view as to own
body ?”
44
In this case, friend Visakha, an uninstructed average person,
taking no count of the pure ones, not skilled in the dhamma of the

1
Cf. M. i. 48-9.
362 44. CidavedallasiUia I. 300-301

pure ones, untrained in the dhamma of the pure ones, taking no

count of the true men, not skilled in the dhamma of the true men,
untrained in the dhamma of the true men, regards material shape as
self1 or self as having material shape2 or material shape as in self 3
or self as in material shape 4 he regards feeling as self ... he regards
;

perception as self ... he regards the habitual tendencies as self . . .

he regards consciousness as self or self as having consciousness or

consciousness as in self or self as in consciousness. Thus, friend
Visakha, does there come to be (wrong) view as to own body.”
“ But how, lady, does there not come to be (wrong) view as to
own body ?”
44
In this ease, friend Visakha, an instructed disciple of the pure
5
ones, taking count of the pure ones, skilled in the dhamma of the
pure ones, well trained in the dhamma of the pure ones, taking
count of the true men, skilled in the dhamma of the true men, well
trained in the dhamma of the true men, does not regard material
shape as self nor self as having material shape nor material shape
as in self nor self as in material shape he does not regard feeling as ;

self ... he does not regard perception as self ... he does not regard
the habitual tendencies as self ... he does not regard consciousness
as self nor self as having consciousness nor consciousness as in self
nor self as in consciousness. Thus, friend Visakha, does there not
come to be (wrong) view as to own body.”
44
But what, lady, is the ariyan eightfold Way V 9

44
This, friend Visakha, is the ariyan eightfold Way, that is to
say, perfect view, perfect thought, perfect speech, perfect action,
perfect way of living, perfect endeavour, perfect mindfulness, perfect
concentration.”
44
But, lady, is the ariyan eightfold Way composite or in-
composite ?”
44
The ariyan eightfold Way, friend Visakha, is [301] composite.”
44
Now, lady, are the three classes arranged in accordance with

1
MA. ii. 360 quotes a passage from Pts. i. 143 where such a person regards
material shape and self as identical (not two, advaya) like the flame and hue
of a lighted lamp.
2
As a tree has a shadow, cf. Pts. i. 144.
8
As a scent is in a flower, cf. Pts. i. 145.
4
As a jewel is Pts . i. 145.
in a casket, cf.
5 sanhhata
MA. ii. 361 explains by cetito kappito pakappito ayuhito nib -
.

battito mindpajjanteim samdpajjitabbo, thought out, arranged, fixed, cultivated,

produced, to be entered on by entering it.
I. 301 The Miscellany ( Lesser ) 363

the ariyan eightfold Way or is the ariyan eightfold Way arranged

in accordance with the three classes V 9

“ Friend Visakha, the three classes are not arranged in accord-

ance with the ariyan eightfold Way, but the ariyan eightfold Way
is arranged in accordance with the three classes. Whatever,
friend Visakha, is perfect speech and whatever is perfect action and

—
whatever is perfect way of living these things are arranged in the
class of Moral Habit. And whatever is perfect endeavour and
whatever is perfect mindfulness and whatever is perfect concen-
tration —these things are arranged in the class of Concentration.
And whatever is perfect view and whatever is perfect thought
these things are arranged in the class of Intuitive Wisdom.” 1
“ And what, lady, is concentration, what are the distinguishing
marks of concentration, what are the requisites for concentration,
what is the development of concentration ?”
“ Whatever, friend Visakha, is one-pointedness of mind, this is

concentration; the four arousings of mindfulness are the distin-

guishing marks of concentration; the four right efforts are the
requisites for concentration whatever is the practice, the develop-
;

ment, the increase of these very things, this is herein the develop-
ment of concentration.”
“ And how many activities 2 are there, 3 lady ?”
“ There are these three activities, friend Visakha: activities of
body, activities of speech, activities of mind.”
“ And what, lady, is activity of body, what activity of speech,
what mind ?”
activity of
“ In-breathing and out-breathing, friend Visakha, is activity of

body; initial thought and discursive thought is activity of speech;

perception and feeling is activity of mind.”
“ But why, lady, is in-breathing and out-breathing activity of
body, why is initial thought and discursive thought activity of
?”
speech, why is perception and why is feeling activity of mind
“ In-breathing and out-breathing, friend Visakha —these are

bodily things dependent on the body, therefore in-breathing and

out-breathing is activity of body. Having first had initial thought

1
Quoted Asl. 305.
sankhara here with a different sense from sankhara as one of the khandhas
2 ,

and meaning function or formation. “ Being dependent on body it is put

together ( sankharlyati by the body, produced by it,” MA. ii. 364; and similarly
for speech and thought.
8 foHowing with S. 294.
Cf. the iv.
364 44. CulavedallasuUa I. 301-302

and discursive thought, one subsequently utters a speech, therefore

initial and discursive thought is activity of speech. Perception
and feeling — these are mental things, dependent on mind, therefore
perception and feeling is (each) activity of mind.”
“ And how, lady, does there come to be the attainment of the
stopping of perception and feeling ?”
44
Friend Visakha, it does not occur to a monk who is attaining
4

the stopping of perception and feeling: I will attain the stopping

of perception and feeling/ or ‘I am attaining the stopping of
4
perception and feeling/ or 1 have attained the stopping of percep-
tion and feeling/ For, his mind has been previously so developed
in that that it leads him on to the state of being such.” 2
way1
[302] “ But, lady, when a monk is attaining the stopping of per-
ception and feeling, what things are stopped first activity of body :

or activity of speech or activity of mind ?”

44
Friend Visakha, when a monk is attaining the stopping of per-
ception and feeling, activity of speech is stopped first, 3 then activity
of body, 4 then activity of mind.” 6
44
And how, lady, does there come to be emergence from the
attainment of the stopping of perception and feeling ?”
“ Friend Visakha, it does not occur to a monk who is emerging
4

from the attainment of perception and feeling : / will emerge from

4

the attainment of the stopping of perception and feeling/ or 1

am emerging . , .
’
or
4
J have emerged from the attainment of the
stopping of perception and feeling.’ For his mind has been pre-
viously so developed in that way that it leads him on to the state
of being such.”
44
But, lady, when a monk is emerging from the attainment of
the stopping of perception and feeling, what things arise first:

activity of body or activity of speech or activity of mind V

44
Friend Visakha, when a monk is emerging from the attainment
of the stopping of perception and feeling, activity of mind arises
first, then activity of body, then activity of speech.”
44
Lady, how many impingements 6 assail a monk who has emerged

1
He thinks “ At that time I will become (or, I must be) without mind,
( aciitaka , unconscious),’ * MA. ii. 365.
2
So a mind developed in this way leads the man on to a state of suchness,
iathattaya , a state of unconsciousness, MA. ii. 365.
3 4
In the second jhana. In the fourth jhdna .

5
Tn the inner stopping, anionirodhe cf. MA. ii. 349. ,

6
pkassa is the awareness, cognition or reaction dependent on the impinge-
I. 302-303 The Miscellany (Lesser) 365

from the attainment of the stopping of perception and feel-

ing r
“ Friend Visakha, when a monk has emerged from the attainment
of the stopping of perception and feeling three impingements
assail him impingement that is
: void, 1 impingement that is signless, 2
impingement that is undirected.” 3
“ When, lady, the mind of a monk has emerged from the attain-
ment of the stopping of perception and feeling, towards what does
his mind tend, slide and gravitate V*
“ Friend Visakha, the mind of a monk who has emerged from
the attainment of the stopping of perception and feeling tends*
slides and gravitates towards aloofness.” 4
How many feelings are there, lady ?”
“
“ There are these three feelings, friend Visakha: Feeling that is
pleasant, feeling that is painful, feeling that is neither painful
nor pleasant.” 6
“ And what, lady, is feeling that is pleasant, what feeling that

is painful, what feeling that is neither painful nor pleasant ?”

“ That, friend Visakha, which is experienced, whether by body
or mind, and is pleasant and agreeable, this is a pleasant feeling.
That, friend Visakha, which is experienced, whether by body or

mind, and and disagreeable, this is a painful feeling.

is painful
That, friend Visakha, which is experienced, whether by body or
mind, and is neither agreeable nor disagreeable, this [303] is a
feeling that is neither painful nor pleasant.”
“ But, lady, how is pleasant feeling pleasant, how painful ?

How painful feeling painful,

is how pleasant ? How is neutral
feeling pleasant, how painful ?”
4 4
Friend Visakha, pleasant feeling is that where pleasantness is
lasting, pain variable; painful feeling is that where pain is lasting,

ment or impact of sense-data on their appropriate sense-organ; see M . i.

I1L
1
It is seen to be not-self, MA. ii. 367. Of. MA . ii. 113 where anattd is

sunnata, empty.
2
Impermanent, MA. ii. 367.
3
Not he understands ill to be rdga dosa and moha. In
directed to ill, for ,

fact, in meditation, nibbana is void of attachment, hatred

he realises that
and confusion, unmarked or not “ signed ” by them, not directed towards
them, MA. ii. 367. On the three terms of the text, see Vin. iii. 93, and BJK
i. 161, n. 3 for further references.
4 I.e. nibbana, MA. ii. 367.
6
Of 8
.. . iv. 206,
366 44. CiilavedallasiUta I. 303

pleasantness variable; neutral feeling is pleasant as to knowing,

painful as to not knowing.”
“ But, lady, what tendency lies latent in pleasant feeling, what
tendency lies latent in painful feeling, what tendency lies latent
in neutral feeling ?”
“ Friend Visakha, a tendency to attachment lies latent in pleasant
feeling; a tendency to repugnance lies latent in painful feeling;
a tendency to ignorance lies latent in a neutral feeling.” 1
“ But, lady, does a tendency to attachment lie latent in all
pleasant feeling ? Does a tendency to repugnance lie latent in all

painful feeling ? Does a tendency to ignorance lie latent in all

9
neutral feeling V
“
Friend Visakha, a tendency to attachment does not lie latent
in all pleasant feeling, a tendency to repugnance does not lie latent
in all painful feeling, a tendency to ignorance does not lie latent in
all neutral feeling.”
“ But, lady, what is to be got rid of in pleasant feeling ? What is

to be got rid of in painful feeling ? What is to be got rid of in

neutral feeling ?”
“ A
tendency to attachment, friend Visakha, is to be got rid of
in pleasant feeling; a tendency to repugnance is to be got rid of in
painful feeling; a tendency to ignorance is to be got rid of in neutral
feeling.”
“ But, lady,
is a tendency to attachment to be got rid of from

every pleasant feeling ? Is a tendency to repugnance to be got

rid of from every painful feeling ? Is a tendency to ignorance to be
got rid of from every neutral feeling ?”
.
“ No, friend Visakha, a tendency to attachment is not to be
got rid of from every pleasant feeling, a tendency to repugnance
is not to be got rid of from every painful feeling, a tendency to
ignorance is not to be got rid of from every neutral feeling. In this
case, friend Visakha, a monk, aloof from pleasures of the senses,
aloof from unskilled states of mind, enters on and abides in the
first meditation which is accompanied by initial thought and

discursive thought, is born of aloofness, and is rapturous and joyful.

It is by this means that he gets rid of attachment, no tendency to
attachment lies latent there. In this case, friend Visakha, a monk
reflects thus :
‘
Surely I, entering on it, will abide in that plane which
the ariyans, entering on, are now abiding in.’ From setting up a

1
Cf. S. iv. 208.
I. 303-304 The Miscellany ( Lesser 367

yearning for the incomparable Deliverances [ 304] there arises, as

a result of the yearning, distress; it is by this means that he gets

rid of repugnance, no tendency to repugnance lies latent there. In
this case, friend Visakha, a monk, by getting rid of joy, and by
getting rid of anguish, by the going down of his former pleasures and
sorrows, enters on and abides in the fourth meditation which has
neither anguish nor joy and which is entirely purified by equanimity
and mindfulness. It is by this means that he gets rid of ignorance,
no tendency to ignorance lies latent there.”
But, lady, what is the counterpart1 of pleasant feeling 1”
<f

“ Friend Visakha, the counterpart of pleasant feeling is painful

feeling.”
“ And what, the counterpart of painful feeling V*
lady, is
“
Friend, Visakha, the counterpart of painful feeling is pleasant
feeling.”
" And what, lady, is the counterpart of neutral feeling ?”
" Ignorance, friend Yisakha, is the counterpart of neutral feeling.”
4
4
And what, lady, is the counterpart of ignorance ?”
“ Knowledge, friend Visakha, is the counterpart of ignorance.”
“And what, lady, is the counterpart of knowledge ?”
“ Freedom, friend Visakha, is the counterpart of knowledge.”
“ And what, lady, is the counterpart of freedom V*
“ Nibbana, friend Visakha, is the counterpart of freedom.”
“ And what, lady, is the counterpart of nibbana ?” 2
“ This question goes too far, friend Visakha, it is beyond the
compass of an answer. Friend Visakha, the Brahma-faring is
for immergence in nibbana, for going beyond to nibbana, for
culminating in nibbana. 3 Friend Visakha, if you so desire, having
drawn near the Lord, ask him about this matter. As the Lord
you remember.”
explains, so will
Then the layfollower Visakha, having rejoiced in what the nun
Dhammadinna had said, having thanked her, rising from his seat,
having greeted her, keeping his right side towards her, drew near
the Lord; having drawn near, having greeted the
Lord, he sat down

at a respectful distance. As he was sitting down at a respectful

distance, the layfollower Visakha told the Lord the whole of the
conversation he had had with the nun Dhammadinna. When he

1
patibhaga, analogy, equal, comparable to.
2
(7/. Miln 316; appatibhdga nibbana; and
. MA. ii, 370, nibbdnam ndrrC tiara

appatibhdgam.
* Cf. S. y. 218 .
 368 44. Cuhvedallasutta I. 304-305

had been told, the Lord spoke thus to the layfollower Visakha:
4
Clever, Visakha, nun Dhammadinna, of great wisdom,
is the
Visakha, is the nun Dhammadinna. If you had asked me, Visakha,
about this matter, I too would have answered [ 305] exactly as the
nun Dhammadinna answered; 1 and this is indeed the meaning of
that; thus do you remember it.” 2
Thus spoke the Lord. Delighted, the layfollower Visakha
rejoiced in what the Lord had said.

Lesser Discourse of the Miscellany

the Fourth

45. LESSER DISCOURSE ON THE (WAYS OF)

UNDERTAKING DHAMMA
(Oulad hammasamadanasutta)

Thus have heard At one time the Lord was staying near Savatthf
I :

in the Jeta Grove in Anathapindika’s monastery. While he was

44 44
there the Lord addressed the monks, saying: Monks.” Revered
One,” these monks answered the Lord in assent. The Lord spoke
thus
4
These four, monks, are (ways of) undertaking dhamma .
3 What
four ? There is, monks, the undertaking of dhamma that is happi-
ness in the present but results in suffering in the future. There is,
monks, the undertaking of dhamma that is both suffering in the
present as well as resulting in suffering in the future. There is,
monks, the undertaking of dhamma that is suffering in the present
but results in happiness in the future. There is, monks, the under-
taking of dhamma that is both happiness in the present as well as
resulting in happiness in the future.
And what, monks, is the undertaking of dhamma that is happiness
in the present but results in suffering in the future ? There are,
monks, some recluses and brahmans who speak like this and are

1
This Sutta therefore ranks as the Conqueror’s speech, not as the disciple’s
speech, MA. ii. 371.
2
Cf. S. iv. 374 where the Lord explains certain matters exactly as the nun
Khema had done.
3
O/. below, p. 373 ; D . iii. 229.
I. 305-306 The {Ways of) undertaking Dhamma {Lesser) 309
1 These
of these views :
‘
There is no fault in pleasures of the senses.’

come to indulgence 2 in pleasures of the senses ;

these gratify them-
selves with girl- wanderers whotop-knots these
tie their hair into ;

speak thus :
‘
How
can these worthy recluses and brahmans, seeing
future peril among sense-pleasures, speak of getting rid of sense-
pleasures, lay down a full knowledge of sense-pleasures V Saying:
‘
Happiness is in the young, soft and downy arms of this girl-
wanderer,’ these come to indulgence in pleasures of the senses.
These, havingcome to indulgence in sense-pleasures, at the
breaking up of the body after dying arise in a sorrowful state, a
bad bourn, the abyss, Niraya Hell. Here they experience feelings
4

that are painful, sharp, acute. They speak thus These worthy :

recluses and brahmans, seeing future peril in sense-pleasures, speak

of getting rid of sense-pleasures and lay down a full knowledge of
sense-pleasures. But we, because of sense -pleasures, [ 306]
are
experiencing these feelings that are painful, sharp, acute, their
provenance being sense-pleasures.’ It is as if, monks, in the last
month of the hot weather, a creeper’s seed-pod should burst and a
seed of the creeper, monks, should fall at the root of a sal-tree.
Then, monks, the devatd residing in that sal-tree, afraid, agitated,
might fall a-trembling. 3 Then, monks, the friends and acquaint-
ances, the kith and kin of that devatd who resides in that sal-tree—
devatds of parks, devatds of groves, devatds of trees, devatds residing
in medicinal herbs, grasses and woods —gathering together and
assembling might give comfort thus: ‘Do not be afraid, revered
one, do not be afraid, revered one. For a peacock might swallow
this creeper’s seed or a deer might consume it or a forest-fire might

burn it or workers in the wood might remove it or white ants might

eat it, or it might not germinate.’ But, monks, if neither a peacock

should swallow this creeper’s seed nor a deer consume it nor . . .

white ants eat might germinate. Rained on heavily by the

it, it

monsoon clouds, it might grow apace, and a young, soft and downy
creeper, clinging to it might fasten on to that sal-tree. Then,

1
Of. A. A. 266.
2
paiabyalam derived
,
at. MA. ii. 371 from piv, to drink. Of. GM. i. 244,

n . 2. MA. says the pleasures of the senses are to be enjoyed according to

one's likes.
At the thought that the creeper, sprung from the seed, would cover the
3

tree with its leaves,and because of the great weight the tree would fall to
the ground in a gale or heavy rain, be broken, and the devatd destroyed, MA.
ii. 372.
370 45. CuladhammasamaddnasiiMa I. 306-308

might occur to the devatd residing in that sal-tree: Why

*
monks, it

then, did these worthy friends and acquaintances, kith and kin:
devatds of parks herbs, grasses and woods, seeing future peril
. , .

in this creeper’s gathering together and assembling, give

seed,
comfort thus: “ Do
not be afraid, revered one, do not be afraid,
revered one. For a peacock might swallow this creeper’s seed . . .

or it might not germinate ” ? Pleasant is the touch of this young,

soft, downy and clinging creeper/ It might cover that sal-tree;

when it had covered that sal-tree, it might form a canopy above it,
it might produce dense undergrowth; 1 when it had produced a
dense undergrowth it might strangle every great branch of that
sal-tree. Then, monks, it might occur to the devatd residing in
that sal-tree It was because of seeing this future peril in the
:
‘

creeper’s seed that those worthy friends and acquaintances, kith

and kin devatds of parks grasses and woods gathering together
. . . —
and assembling, gave comfort thus: “Do not be afraid ... for a
peacock might swallow this creeper’s seed [307] or a deer ... or it
might not germinate.” For I, because of this creeper’s seed, am
experiencing painful, sharp, acute feelings.’ Even so, monks,
there are some worthy recluses and brahmans who speak thus and
c
are of these views: There is no fault in pleasures of the senses/
These, come to indulgence ... their provenance being sense- ‘
. . .

pleasures.’ This, monks, is called the undertaking of dhamma that

is happiness in the present but results in suffering in the future.

And what, monks, is the undertaking of dhamma that is both

suffering in the present as well as resulting in suffering in the future ?

Here, monks, there is some unclothed (ascetic), flouting life’s

decencies (as at p. 103 to p 105 above)
. . . [308] and he is . . . . . . .

intent on the practice of going down to the water to bathe up to

three times in an evening. He, at the breaking up of the body
after dying, arises in a sorrowful state, a bad bourn, the abyss,
Niraya Hell. This, monks, is called the undertaking of dhamma
that is both suffering in the present as well as resulting in suffering
in the future.
And what, monks, is the undertaking of dhamma that is suffering
in the present but results in happiness in the future ? Here, monks,
there is someone who is full of attachment by nature and who
constantly experiences suffering and grief born of attachment; he
1
oghanam janeyya, explained as hettha ghanam janeyya at MA. ii. 372,
“ might produce denseness below.
it Climbing aloft and encircling the whole
tree, then falling downwards again, it might touch the earth.”
I. 308-309 The (Ways of) undertaking Dhamma (Lesser) 371

is full of hatred by nature . . . full by nature, and

of confusion
constantly experiences suffering and grief born of confusion. With
suffering and with grief, his face covered with tears and crying, he
fares the Brahma-faring1 that is utterly fulfilled, utterly pure. He,
at the breaking up of the body after dying arises in a good bourn, a
heaven world. This, monks, is called the undertaking of dhamma
that is suffering in the present but results in happiness in the future.
And what, monks, is the undertaking of dhamma that is both
happiness in the present as well as resulting in happiness in the
future ? Here, monks, someone is not full of attachment full . . .

of hatred . full of confusion by

. . nature. He does not constantly
experience suffering and grief born of attachment hatred . . . . . .

[309] confusion. He, aloof from pleasures of the senses, aloof from
unskilled states of mind, enters into and abides in the first medi-
tation which accompanied by
is initial thought and discursive
thought, is born of aloofness, and is rapturous and joyful . . . the
second meditation the third meditation
. . . enters on and abides . . .

in the fourth meditation which has neither anguish nor joy, and is
entirely purified by equanimity and mindfulness. At the breaking
up of the body after dying he arises in a good bourn, a heaven
world. This, monks, is called the undertaking of dhamma that is
both happiness in the present as well as resulting in happiness in
the future. These, monks, are the four (ways of) undertaking
dhamma”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Lesser Discourse on the (Ways of) Undertaking Dhamma :

The Fifth

1
MA. ii. 373 says his teachers and preceptors give commands for punish-
ments which cause pain and grief, and further says it is due to kamrrui that one
person is full of attachment and so on and another not.
 46. GREATER DISCOURSE ON THE (WAYS OF)
UNDERTAKING DHAMMA
( Mahad hammasamadanasutta

Thus have I heard: At one time the Lord was staying near Savatthi
in the Jeta Grove in Anathapindika’s monastery. While he was
Monks / “ Revered
5

there the Lord addressed the monks, saying :

“
one,” these monks answered the Lord in assent. The Lord spoke
thus:
“ For the most part, monks, beings wish like this, desire like this,
intend like this:
k

0 may unpleasant, unenjoyable, disagreeable

things dwindle away, 0 may pleasant, enjoyable, agreeable things
grow much/ Monks, unpleasant, unenjoyable, disagreeable things
grow much in those beings of such wishes, such desires, such inten-
tions; pleasant, enjoyable, agreeable things dwindle away. As
to this, what do you, monks, take to be the cause ?”
[310] “ Things for us, 1 Lord, are rooted in the Lord, have the
Lord for conduit, the Lord for arbiter. 2
It were good indeed, Lord,
ifthe meaning of this speech of the Lord’s were explained having ;

heard the Lord, monks would remember.”

“ Well then, monks, listen, attend carefully, I
will speak.”
“ Yes, Lord,” these monks answered the Lord The
in assent.
Lord spoke thus
“ In this case, monks, the uninstructed average person, taking
no count of the pure ones, unskilled in the dhamma of the pure
ones, untrained in the dhamma of the pure ones, taking no count of
the true men, unskilled in the dhamma of the true men, untrained
in the dhamma know what things should
of the true men, does not
be followed, does not know what things should not be followed,
does not know what things should be associated with, does not know
what things should not be associated with. Not knowing what
things should be followed should not be followed . should be
. . . . .

associated with, not knowing what things should not be associated

with, he follows things that should not be followed, he does not
follow things that should be followed, he associates with things
that should not be associated with, he does not associate with

1
As at M. i. 317, 465, iii. 115; A. i. 199, iv. 158, 351, v. 355.
2
Bhagavanpapisarand ; c/. M. iii. 9 dhamrrmpatisarand, and M. i. 295
mano pcdisaram.
372
I. 310-311 The ( Ways of) undertaking Dhamma (Greater) 373

things that should be associated with. While he is following

things that should not be followed, not following things that should
be followed, associating with things that should not be associated
with, not associating with things that should be associated with,
unpleasant, unenjoyable, disagreeable things grow much, pleasant,
enjoyable, agreeable things dwindle away. What is the reason
for this ? This is so, monks, for one who is unintelligent 1 about
this.

But, monks, the instructed disciple of the pure ones, taking

count of the dhamma of the pure ones, skilled in the dhamma of the
pure ones, well trained in the dhamma of the pure ones, taking
count of the true men, skilled in the dhamma of the true men,
well trained in the dhamma of the true men, knows what things
should be followed should not be followed
. . . should be associated . . .

with, knows what things should not be associated with. Knowing

what things should be followed should not be followed . should
. . . . .

be associated with should not be associated with, he follows things

. . .

that should be followed, does not follow things that should not be
followed, does not associate with things that should not be associated
with, associates with things that should be associated with. While he
isnot following things that should not be followed, following things
that should be followed, not associating with things that should
not be associated with, associating with things that should be
associated with, unpleasant, unenjoyable, disagreeable things
dwindle away, pleasant, enjoyable, agreeable things grow much.
What is the cause of this ? This is so, monks, for one who is
intelligentabout this.
Monks, there are four (ways of) undertaking dhamma 2 What .

are the four ? There is, monks, the undertaking of dhamma that
isboth suffering in the present as well as resulting in suffering in
the future. There is, monks, [311] the undertaking of dhamma
that is happiness in the present but results in suffering in the future.
There is, monks, the undertaking of dhamma that is suffering in
the present but results in happiness in the future. There is, monks,
the undertaking of dhamma that is both happiness in the present
as well as resulting in happiness in the future.
As to this, monks, that undertaking of dhamma3 that is both
suffering in the present as well as resulting in suffering in the

1
A foolish, blind worldling, MA. ii. 375.
2 above, p. 368.
(7/.
3 Not obeying the five precepts; MA. ii. 375, based on text p. 313 below.
374 46. Mahddhammmamddana&utta I. 311-312

future:if anyone is unintelligent about this, ignorant, he does not

comprehend as it really is: This undertaking of dhamma is both

suffering in the present as well as resulting in suffering in the future.
Unintelligent about this, ignorant, not comprehending it as it really
is,he follows it, he does not avoid it. While he is following it, not
avoiding it, unpleasant, unenjoyable, disagreeable things grow much,
pleasant, enjoyable, agreeable things dwindle away. What is the
cause of this ? It is so, monks, for one who is unintelligent about this.
As to this, monks, that undertaking of dhamma that is happiness
in the present but results in suffering in the future: if anyone is

unintelligent about this, ignorant, he does not comprehend as it

really is: This undertaking of dhamma is happiness in the present

but results in suffering in the future. Unintelligent about this . . .

pleasant, enjoyable, agreeable things dwindle away. What is

the cause of this ? It is so, monks, for one who is unintelligent
about this.
As to this, monks, that undertaking of dhamma that is suffering
in the present but results in happiness in the future; if anyone is
unintelligent about this, ignorant, he does not comprehend as it
really is: This undertaking of dhamma is suffering in the present
but results in happiness in the future. Unintelligent about this,
ignorant, not comprehending it as it really is, he does not follow it,
he avoids it. While he is not following it, avoiding it, unpleasant,
unenjoyable, disagreeable things grow much, pleasant, enjoyable,
agreeable things dwindle away. What is the cause of this ? It is
so, monks, for one who is unintelligent about this.

Asto this, monks, that undertaking of dhamma that is both

happiness in the present as well as resulting in happiness in the
future if anyone is unintelligent about this, ignorant, he does not
;

comprehend as it really is: This undertaking of dhamma is both

happiness in the present as well as resulting in happiness in the
future. Unintelligent about this ... he does not follow it, he avoids
it. While he is not following it, avoiding it, [312] unpleasant,
unenjoyable, disagreeable things grow much, pleasant, enjoyable,
agreeable things dwindle away. What is the cause of this ? It is
so, monks, for one who is unintelligent about this.
As to this, monks, that undertaking of dhamma that is both
suffering in the present as well as resulting in suffering in the future
if anyone is intelligent about this, wise, he comprehends as it
really is: This undertaking of dhamma is both suffering in the
present as well as resulting in suffering in the future. Intelligent
I. 312-313 The ( Ways of) undertaking Dhamma (Greater) 375

about this, wise, comprehending it as it really is, he does not follow

it, he avoids it. While he is not following it, avoiding it, unpleasant,
unenjoyable, disagreeable things dwindle away, pleasant, enjoyable,
agreeable things grow much. What is the cause of this ? It is so,
monks, for one who is intelligent about this.
As to this, monks, that undertaking of dhamma which is happiness
in the present but results in suffering in the future; if anyone is
intelligent about this, wise, he comprehends as it really is: This
undertaking of dhamma is happiness in the present but results in
suffering in the future. Intelligent about this pleasant, enjoy- . . .

able, agreeable things grow much. What is the cause of this ?

It is so, monks, for one who is intelligent about this.
As to this, monks, that undertaking of dhamma that is suffering
in the present but results in happiness in the future if anyone is ;

intelligent about this, wise, he comprehends as it really is: This

undertaking of dhamma is suffering in the present but results in
happiness in the future Intelligent about this, wise, comprehending
.

it as it really is, he follows it, he does not avoid it. While he is

following it, not avoiding it, unpleasant, unenjoyable, disagreeable
things dwindle away, pleasant, enjoyable, agreeable things grow
much. What is the cause of this ? It is so, monks, for one who
is intelligent about this.
As to this, monks, that undertaking of dhamma that is both
happiness in the present as well as resulting in happiness in the
future; if anyone is intelligent about this, wise, he comprehends
as it really is This undertaking of dhamma is both happiness in the
:

present as well as resulting in happiness in the future. Intelligent

about this . . .
pleasant, enjoyable, agreeable things grow much.
What is the cause of this ? It is so, monks, for one who is intelligent
about this.

[313] And what, monks, is the undertaking of dhamma that is

suffering in the present and results in suffering in the future ? In

this case, monks, someone, even with suffering, even with grief,

becomes one to make onslaught on creatures; and because of the

onslaught on creatures he experiences suffering and grief. Even
with suffering, even with grief, he becomes one who takes what
was not given and because of taking what was not given he ex-
periences suffering and grief. Even with suffering, even with
grief,he becomes one to behave wrongly in regard to sense-pleasures
... he becomes a liar ... a slanderer ... a harsh speaker ... a
frivolous talker lie becomes covetous
. . . malevolent in thought . . .
376 46 . Mah adh ant amm adanasutta I. 313-315

... of wrong view and because of his wrong view he experiences

;

suffering and grief. He, at the breaking up of the body after

dying uprises in a sorrowful state, a bad bourn, the abyss, Niraya
Hell. This, monks, is called the undertaking of Mamma that is
both suffering in the present as well as resulting in suffering in the
future.
And what, monks, is the undertaking of Mamma that is happiness

in the present but results in suffering in the future ? In this case,

monks, someone, even with happiness, even with pleasure becomes
one to make onslaught on creatures; and because of his onslaught
on creatures he experiences happiness and pleasure. Even with
happiness, even with pleasure, he becomes one who takes what is
not given who behaves wrongly in regard to sense-pleasures
. . .

. who is a liar ... a slanderer

. . [ 314]
a harsh speaker ... a . . . . . .

frivolous talker covetous malevolent in thought ... of wrong

. . . . . .

view; and because of his wrong view he experiences happiness and

pleasure. He, at the breaking up of the body after dying, uprises
in a sorrowful state, a bad bourn, the abyss, Niraya Hell. This,
monks, is called the undertaking of Mamma that is happiness in
the present but results in suffering in the future.
what, monks, is the undertaking of Mamma that is suffering
And
in the present but results in happiness in the future ? In this
case, monks, someone, even with suffering, even with grief, ab-
stains from onslaught on creatures and because of his abstaining ;

from onslaught on creatures he experiences suffering and grief.

Even with suffering, even with grief, he is one who abstains from
taking what was not given who abstains from wrong behaviour . . .

in regard to sense -pleasures who abstains from lying slander . . . , . .

. .from harsh speech

. from frivolous talk ... he is one who is. . .

not covetous not malevolent in thought

. . .
[ 315 ] who is . . . . . .

of right view and because of his right view he experiences suffering

;

and grief. He, at the breaking up of the body after dying, arises
in a good bourn, a heaven world. This, monks, is called the under-
taking of Mamma that is suffering in the present but results in
happiness in the future.
And what, monks, is the undertaking of Mamma that is both
happiness in the present as well as resulting in happiness in the
future In this case, monks, someone, even with happiness, even
?

with pleasure, is one to abstain from onslaught on creatures; and

because of his abstaining from onslaught on creatures he experiences

happiness and pleasure. Even with happiness, even with pleasure,
T. 315-316 The (Ways of) undertaking Dhamma (Greater) 377

he abstains from taking what was not given from wrong be- . . ,

haviour in regard to sense-pleasures from lying from slander . , , . , ,

. from harsh speech

. . from frivolous talk ... he is not covetous
, . .

. not malevolent in thought.

. . Even with happiness, even . . .

with pleasure he is of right view; and because of his right view he

experiences happiness and pleasure. He, at the breaking up of
the body after dying, arises in a good bourn, a heaven world. This,
monks, is called the undertaking of dhamma that is both happiness
in the present as well as resulting in happiness in the future. These,
monks, are the four undertakings of dhamma .

Monks, it is as if there were a bitter gourd infused with poison.

Then a man might come along, anxious to live, anxious not to die,
anxious for happiness, averse from suffering, and someone might
speak thus to him: ‘ This bitter gourd is infused with poison; if you
like, drink; [ 316] but while you are drinking, it will please you

neither with its colour, scent, nor taste, and when you have drunk
you will come to death or to suffering like unto death.’ He might
drink without heeding him, he might not give it up. While he
w as drinking, he might not be pleased either with the colour, scent
r

or taste, and when he had drunk he might come to death or to

suffering like unto death. I, monks, say that this undertaking

of dhamma is similar, that is to say the undertaking of dhamma that

is both suffering in the present as well as resulting in suffering in

the future.
Monks, it is as if there were in a drinking-bowl 1 a beverage that
has colour, scent and taste, but into which poison has been infused.
Then a man might come along, anxious to live, anxious not to die,
anxious for happiness, averse from suffering, 2 and someone might
speak thus to him: My good man, in this drinking-bowl is a
4

beverage that has colour, scent and taste, but poison has been
infused intoit. If you like, drink, and while you are drinking you
willbe pleased with the colour, scent and taste, but when you have
drunk you will come to death or to suffering like unto death.’ He
might drink without heeding him, he might not give it up. While
he was drinking he might be pleased with the colour, scent and
taste, but when he had drunk he would come to death or to suffering
like unto death. I, monks, say that this undertaking of dhamma is

similar, that is to say the undertaking of dhamma that is happiness

in the present but results in suffering in the future.

1
Of. S. il 110,
2
As at M. ii. 261; 8. v. 170.
 378 40. Mahadh amm asamdddnasutta I. 316-317

Monks, ammonia were infused into various medicines. 1

it is as if
Then a man might come along suffering from jaundice, and some-
one might say to him: My good man, this is ammonia infused into
4

various medicines. but while you are drinking

If you like, drink,

it you with the colour, scent nor taste, but

will be pleased neither
when you have drunk you will become eased/ He might drink,
heeding him, he might not give it up. While he was drinking he
might not be pleased either with the colour or scent or taste, but
when be had drunk he might become eased. I, monks, say that
this undertaking of dhamma is similar, that is to say the undertaking
of dhamma that is suffering in the present, but results in happiness
in the future.
Monks, milk and honey and oil and sugar were mixed
it is as if

together. Then a man might come along suffering from dysentery,

and someone might say to him: My good man, [317] this is milk
4

and honey and oil and sugar mixed together. If you like, drink;
while you are drinking you will be pleased with the colour, scent and
taste and when you have drunk you will become eased/ He might
;

drink, heeding him, he might not give it up. While he was drinking,
he might be pleased with the colour, scent and taste, and when
he had drunk he would become eased. I, monks, say that this
undertaking of dhamma is similar, that is to say the undertaking

of dhamma that is both happiness in the present as well as resulting

in happiness in the future.
Monks, as in 2 the last month of the rains, at harvest time when
the sky is clear, without a cloud, and the sun, ascending in the
firmament and driving away the darkness from all the sky, shines
forth, and is bright and brilliant —
even so, monks, is this under-
taking of dhamma that is both happiness in the present as well as
resulting in happiness in the future, because, having driven away
the opposing tenets of the ordinary recluses and brahmans, it
shines forth and is bright and brilliant.”
Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Greater Discourse on the (Ways of) Undertaking Dhamma :

the Sixth

1 2
Vin, i, 58, 96; It, p. 103. S. iii. 156, v. 44; It. p. 20.
 47. DISCOURSE ON INQUIRING
( Vlmamsakasutta

Thus have I heard At one time the Lord was staying near SavatthI
:

in the Jeta Grove in Anathapindika’s monastery. While he was

there the Lord addressed the monks, saying: “ Monks.” “ Revered
one,” these monks answered the Lord in assent. The Lord spoke
thus:
“ Monks, an inquiring 1 monk, learning the range 2 of another’s
mind, should make a study3 of the Tathagata so as to distinguish
whether he is a fully Self-awakened One or not.”
“ For us 4 Lord, things are rooted in the Lord, have the Lord for
,

Lord for their arbiter. Well for us, Lord, if the

their conduit, the
Lord would reveal the meaning of this saying; having heard the
Lord, the monks will remember.”
“ Very well, monks; listen, attend carefully [318] and I will
speak.”
“ Yes, Lord,” these monks answered the Lord in assent. The
Lord spoke thus
“ Monks, an inquiring monk, learning the range of another’s
mind, should study the Tathagata in regard to two things things :

cognisable through the eye and through the ear 5 thinking: ‘Do ,

those that are impure states cognisable through the eye and the
ear exist in a Tathagata or not V While he is studying this he
knows thus Those impure states which are cognisable through
:
‘

the eye and the ear do not exist in a Tathagata.’ After he has
1

studied this and knows thus Those impure states which are
:

cognisable through the eye and the ear do not exist in a Tathagata,’
he then studies further, thinking Do those that are mixed states 6
:
‘

cognisable through the eye and the ear exist in a Tathagata or not V
While he is studying this he knows thus Those mixed states :
‘

cognisable through the eye and the ear do not exist in a Tathagata.’

1 MA .378 distinguishes three kinds of inquiring; here inquiring about

ii.

the Teacher meant. is

3 Here pariydya is explained by vara , track, and pariccheda range or limit, ,

MA. ii. 378.

4
3
samannesand search, quest. , As at M. i. 309, etc.
8
MA* ii. 380, the Teacher’s bodily conduct is cognisable through the eye,
nis speech through the ear.
MA. ii. 381, those which are sometimes “ dark ” and sometimes “ bright.”
6

379
380 47. VlmamsakastUta I. 318-3 19

After he has studied this and knows thus: Those mixed states ‘

cognisable through the eye and the ear do not exist in a Tathagata/
he then studies further, thinking: Do those that are absolutely
tf

pure states cognisable through the eye and the ear exist in a
Tathagata or not V While he is studying this he knows thus:
‘
Those which are absolutely pure states cognisable through the
eye and the ear exist in a Tathagata/ After he has studied this
and knows thus These absolutely pure states which are cognisable
4

through the eye and the ear exist in the Tathagata/ he then studies
further, thinking: Has this venerable one been possessed of this
4

skilled state for a long time or only for a short time V While he
4

is studying this he knows thus This venerable one has been :

possessed of this skilled state for a long time, this venerable one
has not been possessed of it for only a short time/ After he has
4
studied this and knows thus : This venerable one has been possessed
of this skilled state for a long time, this venerable one has not been
possessed of it for only a short time/ he then studies further: Do
4

there exist any perils for that venerable monk who has attained
to fame and won renown V
Monks, there are some perils that do not exist here for a monk
until he has attained to fame and won renown. It is, monks, after
a monk has attained to fame and won renown that some perils
exist for him here. Wliile he is studying this he knows thus:
Although the venerable monk has attained to fame and won
4

renown, some perils do not exist for him here/ After he has studied
Although this venerable monk has attained
4
this and knows thus:
to fame [319] and won renown, some perils do not exist for him
4

here/ he then studies further: Does this venerable one refrain

1
out of fearlessness, does not he refrain out of fear i Is it because,
through the destruction of attachment, that, being without attach-
ment, he does not follow pleasures of the senses V As he is studying
4
this he knows thus This venerable one refrains out of fearlessness,
:

this venerable one refrains not out of fear; he does not follow
pleasures of the senses because, through the destruction of attach-
ment, he is without attachment/
4
monks, others should question this monk thus: What are
If,

the venerable one's facts, what his evidence by reason of which the
44
venerable one speaks thus: This venerable one refrains out of

1 The worldling has four fears, the “ learner ” ( sehha three, so he is re-
strained out of fear. But there is not even one fear for him whose cankers
are destroyed, MA. ii. 385.
T, 319 Inquiring 381

fearlessness, this venerable one refrains not out of fear he does ;

not follow pleasures of the senses because, through the destruction

of attachment, he is without attachment ” V Monks, a monk
4
answering properly would answer thus: This venerable one,
whether staying in an Order or staying alone, 1 whether those near
him are progressing well, whether they are progressing badly,
whether
3 they lead a group, whether they are engaged with any
material things here or whether they are unstained by any material
—
things here this venerable one does not despise them because of
this. 2 This have I heard face to face with the Lord, this have I
u
learnt face to face with him: I am restrained out of fearlessness,
I am not restrained out of fear; without attachment because of

the destruction of attachment, I do not follow pleasures of the

’
senses.”
Monks, the Tathagata should himself be further questioned
hereon Do those impure states cognisable through the eye and
:
4

through the ear exist in the Tathagata or not V Monks, in answer-

4

ing, a Tathagata would answer thus, Those impure states cognis-

able through the eye and through the ear do not exist in a Tathagata/
4
Do those mixed states cognisable through the eye and through the
ear exist in a Tathagata or not V Monks, in answering, a Tathagata
4
would answer thus Those mixed states cognisable through the
:

do not exist in a Tathagata/ Do those

4

eye and through the ear

absolutely pure states cognisable through the eye and through the ear
exist in a Tathagata or not V Monks, in answering, a Tathagata
would answer thus Those absolutely pure states cognisable through
4

the eye and through the ear exist in a Tathagata. This is my path,
6 Monks, a
this my pasture 4 and no one is like (me) in this/ disciple

should draw near a teacher who speaks like this so as to hear

dhamma . From further to further, from excellence to excellence, the

Teacher teaches him dhamma what is dark and what is bright, with
,

their counterparts. 6 As, monks, the Teacher gradually teaches

1
Temporarily (half a month or three months), for solitary meditation, as
is implied by the references given (to 8. v. 320, 325) at MA. ii. 386.
2 All
are alike to the muni (sage). The verse stating this is found at MA.
ii. 387; DhA . i. 146, and cf. Miln 410.
.

There is no “ aright ” (sarnmd) as at Fur Dial, i. 229, for a Truth-finder

3 .

could not do otherwise than speak aright, as noticed at 31A. ii. 387.
4
etapatho 'ham asmi etagocaro MA. ii. 387 gives etapatha as another
,

reading, and explains by u utter purity of living and morality.”

5
In purity of moral habit without craving, MA. ii. 387.
* sappatibhaga appears to mean savipaka with their results, fruits,
,
 382 47. Vlmamsakasutta I. 319-320

dhamma to the monk, from further to further, from excellence to ex-

cellence, what
dark and what is bright with their counterparts,
is

so does he gradually by his superknowledge of point after point of

dhamma come to fulfilment in dhamma He has [ 320] confidence
in the Teacher, that The Lord is a fully Self-awakened One, well
:
‘

taught is dhamma by the Lord, the Order fares along well/ Monks,
if others should ask that monk
4
But what are the venerable one’s
:

facts, what the evidence by reason of which he speaks thus:

“The Lord is a fully Self-awakened one, well taught is dhamma by
the Lord, the Orderfares along well ?” ’that monk, monks, answering
c
rightly would answer thus: I, your reverences, drew near the Lord
so as to hear dhamma The Lord taught me dhamma from further
to further, from excellence to excellence, what is dark and what
is bright with their counterparts. As the Lord gradually taught
me dhamma from further to further, from excellence to excellence,
what is dark and what is bright with their counterparts, so did
I gradually by my superknowledge of point after point in dhamma
come to fulfilment in dhamma. I have confidence in the Teacher,
that: “ The Lord is a fully Self-awakened One, well taught is
dhamma by the Lord, the Order fares along well.” ’

“ Monks, in anyone in whom faith in the Teacher is established,

rooted, supported by these methods, 1 by these sentences, by these
words, 2 that faith is called reasoned, based on vision, 3 strong; it
is by a recluse or brahman or deva or Mara or a
indestructible
Brahma by anyone in the world. Thus, monks, does there come
or
to be study of the Tathagata’s dhamma and thus does the Tatha- ,

gata come to be well studied in the proper manner.”

Thus spoke the Lord. Delighted, these monks rejoiced in what
the Lord had said.

Discourse on Inquiring:
The Seventh

1
MA. ii. 388, by bis inquiries as to the Teaeher.
2
As at M. i. 114; cf. S. v. 219.
3
MA. 388 here says: based on the way of stream-attainment; it is the
ii.

basis of faith; the faith of a stream-attainer cannot be destroyed by Mara.

 2
48. DISCOURSE AT KOSAMBI
(Kosambiyasutta ) 1

Thus have I heard At one time the Lord was staying near Kosambi
:

in Ghosita’s monastery. Now at that time, the monks of Kosambi,

disputatious, quarrelsome, contentious ,
lived wounding another
with the weapons of the tongue .
8 They neither convinced one
another nor came to be convinced themselves, nor did they win
one another over or come to be won over themselves 4 Then [321] .

a certain monk approached the Lord; having approached, having

greeted the Lord, he sat down at a respectful distance. As he was
sitting down at a respectful distance, that monk spoke thus to the
Lord:
“
Now, Lord, the monks of Kosambi, disputatious, quarrelsome,
wounding one another with the weapons of
contentious, are living
the tongue. They neither convince one another, nor are they
convinced themselves they do not win one another over, nor are
;

they won over themselves.”

Then the Lord addressed a certain monk, saying: “ Come you,
monk, summon these monks in my name, saying ‘ The Teacher is :

”
summoning you.’
“ Yes, Lord,” and this monk, having answered the Lord in assent,
approached those monks; having approached, he spoke thus to
those monks: “ The Teacher is summoning the venerable ones.”
“ Yes, your reverence,” and those monks having answered that
monk in assent, approached the Lord; having approached, having
greeted the Lord, they sat down at a respectful distance. The
Lord spoke thus to those monks as they were sitting down at a
respectful distance
“ Is it true, as is said, that you, monks, are disputatious, quarrel-
some, contentious, and live wounding one another with the weapons
of the tongue ? That you neither convince one another nor are
convinced yourselves, that you neither win one another over nor
are won over yourselves ?”

1 Called at MA
389 and DA. i. 123 Kosambakasutta, “ Discourse to
ii.

the monks of Kosambi.” At MA, i. 176 and DA. i. 123 it is cited as a dis-
course which arose out of a quarrel.
2
Cf. Vin. i. 341, 352 ff. t M. hi. 152/.
3
Cf. Ud. 6 7 .
4
Cf. Vin i. 337 /.

383
384 48, Kosamhiyamtta I. 321-322

“ Yes, Lord.”
“ What do you think about this, monks ? At the time when
you, disputatious, quarrelsome, contentious, live wounding one
another with the weapon of the tongue, is a friendly act of body 1
offered 2 your fellow Brahma-farers, both in public and in private ?
Is a friendly act of speech ... Is a friendly act of thought offered
your fellow Brahma-farers, both in public and in private ?”
“ No, Lord.”
“ Then it is to be said, monks, that at that time when you,
disputatious, quarrelsome, contentious, live wounding one another
with the weapons of the tongue — at that time no friendly act of
body ... of speech ... no friendly act of thought is offered your
fellow Brahma-farers, either in public or in private. Therefore,
knowing what, seeing what, is it that you, foolish men, disputatious,
quarrelsome, contentious, [322] live wounding one another with
the weapons of the tongue ? You neither convince one another nor
are convinced yourselves, neither do you win one another over
nor are wr on over yourselves. So this, foolish men, will be for a
long time for your woe and sorrow.”
Then the Lord addressed the monks, saying: “ Monks, these six
things are to be remembered; 3 making for affection, making for
respect, they conduce to concord, to lack of contention, to harmony
and unity. What six ? Herein, monks, a monk should offer his
fellow Brahma-farers a friendly act of body both in public and in
private. This is a thing to be remembered, making for affection,
making for respect, which conduces to concord, to lack of contention,
harmony and unity. And again, monks, a monk should offer a
friendly act of speech ... an act of thought both in public and . . .

in private. This is a thing to be remembered. . . . And again,

monks, whatever these lawful acquisitions, lawfully acquired, if
they be even but what is put into the begging bowl a monk —
should be one to enjoy sharing such acquisitions, to enjoy them in
common with his virtuous fellow Brahma-farers. This too is a thing
to be remembered . . . unity. And again, monks, whatever those
moral habits that are faultless, without flaw, spotless, without
blemish, freeing, praised by wise men, untarnished, conducive to
concentration —a monk should dwell united in virtues such as

1
mettam kayakammam.
2
paccupatthita , offered, presented.
3
dhammd sdrdniya ;
MA . ii. 394 saritabhayutta that should be remembered.
,

Also at if. ii. 250 /.; A. iii. 288; D. it 80, iii. 245.
I. 322-323 At Kosambi 385

these with his fellow Brahma-farers, both in public and in private.

This too is a thing to be remembered . . . unity. And again, monks,
whatever view is ariyan, 1 leading onwards, leading him who acts

according to it to the complete destruction of anguish —a monk

should dwell united in a view such as this with his fellow Brahma-
farers, both in public and in private. This too is a thing to be
remembered; making for affection, making for respect, it conduces
to concord, to lack of contention, to harmony and unity. Monks,
these are the six things to be remembered, making for affection,
making for respect, which conduce to concord, to lack of contention,
to harmony and unity.
And, monks, of these six things to be remembered, this is the
topmost, this the roof-plate, this the dome, 2 that is to say whatever
view is ariyan, leading onwards, leading him who acts according
to it to the complete destruction of anguish. As, monks, in a
house with a peaked roof, this is the topmost, the roof-plate, the
dome, that is to say the peak, even so, [323] monks, of these six
things to be remembered, this is the topmost ... to the complete
destruction of anguish.
And what, monks, is that view which is ariyan, 3 leading onwards,

and which leads him who acts according to it to the complete

destruction of anguish ? Herein, monks, a monk who is forest-

gone or gone to the root of a tree or gone to an empty place, reflects

like this: Now, have I a subjective obsession, not got rid of, owing
‘

to which I, if my mind were obsessed by it, could not know, could

not see (things) as they really are V If, monks, a monk is obsessed
by addiction to sense-pleasures, to this extent is mind obsessed.
his

If, monks, a monk is obsessed by malevolence . . . and torpor

sloth

. ,
and worry
restlessness doubt, to this . . .
extent is his mind
obsessed. If, monks, a monk centres his thought on this world,

to this extent is his mind obsessed. If, monks, a monk centres

his thought on the world beyond, to this extent is his mind obsessed.

If, monks, a monk, disputatious, quarrelsome, contentious, lives

tongue, to this extent is his mind
wounding with the weapons of his
4

obsessed. He comprehends thus 1 have no subjective obsession, :

not got rid of, owing to which I, if my mind were obsessed by it,

1
Connected with the Way, MA. ii. 401.
2 As at A. iii. 10.
Here the view of the Way (or stage) of stream-attainment, MA. ii. 401.
3

So, itis said at the end of this Discourse, the seven kinds of knowledge
enum-
erated in it pertain to a stream-attainer.
386 48. Kosarnbiyasutta I. 323_324

could not know, could not see (things) as they really are ;
my thought
is well directed towards awakening
1 as to the truths/ This is the
firstknowledge won by him, ariyan, transcendental, not in common
with average men.
And again, monks, the ariyan disciple reflects thus: ‘While I
am following, developing, maturing this view, I gain calm for
myself, I gain quenchedness for myself/ He comprehends thus:
‘
While I am following, developing, maturing this view, I gain
calm for myself, I gain quenchedness for myself.’ This is the
second knowledge won by him, ariyan, transcendental, not in
common with average men.
And again, monks, an ariyan disciple reflects thus :
4
Is there
—
another recluse or brahman outside here who is possessed of a —
view such as I am possessed of V % He comprehends thus: There
4

is no other recluse or brahman- —outside here—[324] who is possessed

of a view such as I am possessed of/ This is the third knowledge
won by him, ariyan, transcendental, not in common with average
men.
And again, monks, the ariyan disciple reflects thus :
4

Am I too
possessed of the kind of propriety a man is possessed of who is

endowed with right view V And what kind of propriety, monks,

is a man possessed of who is endowed with
(right) view ? This is
propriety, monks, for a man endowed with (right) view: Whatever
kind of offence he falls into he makes known the removal 3 of such
an offence, for he confesses
it, discloses it, declares it quickly to

the Teacher or to intelligent fellow Brahma-farers having confessed, ;

disclosed and declared it, he comes to restraint in the future. 4

Just as an innocent little baby lying on its back quickly draws
back its hand or foot if it has touched a live ember—even so, monks,
this is propriety for a man endowed with (right) view restraint . . .

in the future. He comprehends thus: 1 too am possessed of the

4

kind of propriety which a man is possessed of who is endowed with

(right) view/ This is the fourth knowledge won by him, ariyan,
transcendental, not in common with average men.

1
nibbuti, explained at MA . ii. 401 as kilesavupasama , allay ment of the
defilements.
2
J.e, a view of one who has attained the stage of stream-entrant.
By confession or by a
3
formal act of the Order (sanghakamma); MA. ii.

402. He does not keep his offence concealed.

4
The view that future restraint or control results from confession is often
met with in the Vinaya - and Sutla-pitakas.
I. 324-325 At Kosamfn 387

And again, monks, the ariyan disciple reflects thus: ‘

Am I too
possessed of the kind of propriety a man is possessed of who is

endowed with (right) view V And whatkind of propriety, monks,

is a man possessed of who is endowed with (right) view ? This is
propriety, monks, for a man endowed with (right) view: If he is
zealous concerning those manifold things 1 which are to be done for
fellow Brahma -farers, he then becomes of strong aspiration for train-
ing in the higher moral habit, for training in the higher thought,
for training in the higher intuitive wisdom. Just as a cow with a
young calf, while she is pulling the grass keeps an eye on the
2 calf
—even so, monks, this is propriety for a man endowed with (right)
view ... for training in the higher intuitive wisdom. He compre-
hends thus: I too am possessed of the kind of propriety a man is
‘

possessed of who is endowed with (right) view/ This is the fifth

knowledge won by him, ariyan, transcendental, not in common with
average men.
[325] And again, monks, the ariyan disciple reflects thus :
4
Am
I too possessed of the kind of strength a man is possessed of who is

endowed with (right) view V And what kind of strength, monks,

is a man possessed of who is endowed with (right) view ? This
is strength, monks, for a man endowed with (right) view- While
dhamma and discipline proclaimed by the Tathagata are being
taught, having applied himself, paying attention, concentrating
with all the mind, he listens to dhamma with ready ear. He
comprehends thus :
4
1 too am possessed of the kind of strength
a man is possessed of who is endowed with (right) view/ This is
the sixth knowledge won by him, ariyan, transcendental, not in
common with average men.
And again, monks, the ariyan disciple reflects thus :
4
Am I too

possessed of the kind of strength a man is possessed of who is en-

dowed with (right) view 1 And what
kind of strength, monks, is
a man possessed of who is endowed with (right) view ? This is
strength, monks, for a man endowed with (right) view: While
dhamma and discipline proclaimed by the Tathagata are being

taught, he acquires knowledge of the goal, he acquires knowledge

of dhamma, he acquires the rapture that is connected with

1
Greater and lesser duties, the former comprising the making and dyeing
of robe-material, keeping the shrine clean, and duties in the Observance-hall
and so on. The lesser duties comprise putting out water for washing the feet,
oil and so forth. Alternative lists are then given, MA . ii, 402,
s
Of. M i. 445, iii. 201; S. i. 112; XJd. 80; also Vin. i. 103, etc.
 388 48. Rosambiyasutta I. 325-326

dhamma. 1 He comprehends thus :

‘
I too am possessed of the kind of
strength a man is possessed of who
endowed with (right) is view.’
This monks, is the seventh knowledge won by him, ariyan, trans-
cendental, not in common
with average men.
Thus, monks, propriety has come to be well sought by an ariyan
disciple who is possessed of seven factors for realising the fruit of
stream-attainment. Possessed of seven factors thus, monks, an
ariyan disciple is possessed of the fruit of stream-attainment.”
Thus spoke the Lord. Delighted, these monks rejoiced m what
the Lord had said.

Discourse at Kosambi
2
the Eighth 4
6

49. DISCOURSE ON A CHALLENGE TO

A BRAHMA
( B r aJin i a ni m anta nikasutta

[326] Thus have I heard At one time the Lord was staying near :

Savatthi in the Jeta Grove in Anathapindika’s monastery. While

he was there the Lord addressed the monks, saying: “ Monks.”
“ Revered one,” these monks answered the Lord in assent. The
Lord spoke thus
“ At one time I, monks, was staying at Ckkattha in the Subhaga
Grove near the great sal-tree. At that time, monks, an evil
wrong view 8 came to have accrued to Baka the Brahma like this
‘
This
is permanent, this is stable, this is eternal, this is entire,

this isnot liable to passing away, this is not born, does not age,
does not die, does not pass away, does not uprise, and there is not
another further escape from this/ 6 Then did I, monks, knowing

with my mind the reasoning in the mind of Baka the Brahma, as a

1
M. i. 37, 221.
2
As at M. i. 1 ;
quoted Kvu. 559.
3
An eternalist view, MA. ii. 405.
4
At A. i. 142, J a.
358 this Baka episode appears to occur in Savatthi.
iii.
6
According to MA. ii. 405, “ this ” is a Brahmatthdna.
6 “
Further ” there are, however, three stages in meditation, four ways,
four fruits, and nibbana, MA. ii. 405.
I. 326-327 A Challenge to a Brahma 38d

strong his outstretched arm or might stretch

man might bend back
out his bent arm, vanishing from near the great sal-tree in the
so,

Subhaga Grove at Ukkattha, did I appear in that Brahma- world.

Monks, Baka the Brahma saw me coming in the distance; seeing
me, he spoke thus: Come, good sir, you are welcome, good sir. At
4

1 But this,
last, good sir, you make this occasion for coming here.

good sir, is permanent, this is stable, this is eternal, this is entire,

this is not liable to passing away, this is not born, nor does it age

or die or pass away or uprise, and there is not another further

2
escape from this.’ When this had been said, I, monks, spoke thus
toBaka the Brahma:
Indeed, Baka the Brahma is steeped in ignorance, indeed,
s

Baka the Brahma is steeped in ignorance, inasmuch as he says

”
44
permanent ” although impermanent, “stable
it is indeed
although it is indeed instable, “ eternal ” although it is indeed not
44
entire ” although it is indeed not entire,
44
eternal, not liable to
passing away ” although it is indeed liable to passing away, and
because in regard to what is bom, and ages and dies and passes
44
away and uprises, he says: This is not bom, nor does it age or
die or pass away or uprise,” and although there is another further
44 ’

escape, he says: There is not another further escape.”

Then, monks, Mara the Evil One, having entered a certain
company of Brahmas, spoke thus to me: Monk, monk, do not
4

meddle with do not meddle with this. Fcr, monk,

this, this

Brahma is a Great [327] Brahma,® Victor, Unvanquished, All-

seeing, Controller, Lord, Maker, Creator, Chief, Disposer, Master,

Father of all that have become and will be. Monk, there were
recluses and brahmans in the world before you who scorned exten-
sion, loathed extension, who scorned cohesion, loathed
cohesion,

who scorned heat, loathed heat, who scorned motion, loathed motion,
who scorned creatures, loathed creatures, who scorned dems ,

loathed dems, who scorned Pajapati, loathed Pajapati, who scorned

Brahma, loathed Brahma4-—these at the breaking up of the body,
5 But,
at the cutting off of life, were established in a low group.
monk, there were recluses and brahmans in the world before you,

1
As at M. i. 252, 481.
2
MA. 405 says he was not able to enter among Great Brahmas or among
ii.

priests of the Brahmas.

3 Following sequence of terms at D. i. 18; first six also at It. p. 15.

4 For the sequence: extension to Brahma, see M. i. Iff.

6
kdya. MA. ii. 406 says they were reborn in the four woeful ways.
390 49. Brahmanimantanikasvtta I. 327-328

who lauded extension, delighted in extension, who lauded cohesion

. . . heat . . . motion . . . creatures . who lauded Pajapati,
. . devas . . .

delighted in Pajapati, lauded Brahma, delighted in Brahma

these at the breaking up of the body, at the cutting off of life, were
On account of this do I, monk,
established in an excellent group. 1
speak thus: “ Please do you, good sir, do exactly what Brahma
says to you, do not go beyond Brahma’s word. If you, monk,
should go beyond Brahma’s word, it will be with you, monk, as
with a man who might beat back approaching glory* with a stick,
or, monk, as with a man who might miss 3 the earth with his hands
and feet as he was falling down hell’s precipices. Please do you,
good sir, do exactly what Brahma says to you, do not go beyond
Brahma’s word. Do not you, monk, see the seated company of
Brahma ?” And so, monks, Mara the Evil One conducted me
’

to the company of Brahma. When he had spoken thus, I, monks,

spoke thus to Mara the Evil One
I, Evil One, know you; do not think that I do not know you.
‘

Mara, you are the Evil One. And whoever, Evil One, is a Brahma,
and whatever are Brahma-companies, and whatever are Brahma-
conclaves, all are in your grasp, all are in your power. It occurs to
you thus, Evil One: Let this one too be in my grasp, let this one
too be in my power. But I, Evil One, am not in your grasp, I am
not in your power.’
When I had said this, monks, Baka the Brahma spoke thus to me:
*
But I, good sir, say “ permanent ” because it is permanent,
“ stable ” because it is stable, I say “ eternal ” because
[ 328] I say

it is eternal, I say “ entire ” because it is entire, I say “ not liable

to passing away ” because it is not liable to passing away, and of

what is not bom, does not age, die, pass away and uprise, this is
just what I say: This is not born, it does not age, it does not die,
it does not pass away, it does not uprise and because there is not ;

another further escape, I say. There is not another further escape.

There were, monk, recluses and brahmans in the world before you
who practised austerities for a term as long as your whole life.
These would know thus: either, if there is another further escape:
There is another further escape or, if there is not another further ;

escape: There is not another further escape. So I, monk, say

this to you: You will never see another further escape however

1
MA. ii. 406, in the Brahma- world.
2
siri, luck, glory, prosperity. MA. ii. 406 says nothing.
3
virdgeyya . MA. ii. 406-7 reads virddheyya.
 I. 328-329 A Challenge to a Brahma 391

much you may go and trouble. But if you, monk, would

in for toil
ascertain extension, you will become near to me, 2 reposing on my
1

substance, 3 to be done to as I will, dwarfed. 4 If you would

ascertain cohesion heat motion creatures . devas
. . . . . . . . . . .

. Pajapati
. . Brahma, you will become near to me,
. . . reposing
on my substance, to be done to as I will, dwarfed/
But I too, Brahma, know this: If I were to ascertain extension
‘

6
. . . cohesion . . . heat . . . motion . . . creatures . . . devas , . . Paja-
pati Brahma, I will become near to you, reposing on your
. . .

substance, to be done to as you will, dwarfed. Moreover I both

comprehend your bourn, Brahma, and I comprehend your splen-
dour: 5 Baka the Brahma is of great psychic power thus, Baka the
Brahma is of great majesty thus, Baka the Brahma is of great fame
thus.’

As far as moon and sun revolve in their course

And light up all the quarters with their radiance,
So far extends the thousand- world system
Here your sway is exercised.
But do you know the distinctions ?
The passionate and dispassionate likewise ?
The becoming thus, the becoming otherwise,
The coming and the going of beings P
It is thus that I, Brahma, both comprehend your bourn and
*

comprehend your splendour: Baka the Brahma is of great psychic

power thus, Baka the Brahma is of great majesty thus, [329] Baka
the Brahma is of great fame thus. But there are, Brahma, three
other classes which you do not know, do not see, but which I know
and see. There is, Brahma, the class called Radiant ones from
which you have passed away, uprising here; but because of your
very long abiding® (here), the recollection of it is confused, and
1
I.e. in meditation, ajjhosati.
2
MA
407 gives samipasaya.
opasdyika.
3
vatthusdyika.
ii.

4
bdhiteyyo. This is obscure. To be sent out, degraded; or, as paiibd-

hdl, to be kept off, shut off, warded off. MA. ii. Ml jajjharMgumMQ pi
mcataro lakuntakataro kdtabbo bhavissasi weakened, degraded, dwarfed. ,

6
juti. This spelling seems to be faulty for cuti (given as v.l. at M. L 557
and also as v.l. for midi at MA. ii. 36 in quoting the above passage); see
P.E.D. But MA. ii. 408 gives anubhdva.
6 paroparam. MA. ii. 408 says the high and low, the poor and excellent.
Cf. Ja. i. 132, ii. 313; A. i. 227; DA. ii. 659.
7

8
nivdsa abode, residence; cf. pubbenivasa, former abodes or habitations,
,

or former births.
 392 49. Brdkmmiimantanikastttta I. 329-330

know nor see it; / know and see it.

because of that you neither
Thus Brahma,
not merely on an exact equality with you as
I, am
regards super-knowledge; how could I be lower, since l am indeed
greater than you ? There is, Brahma, the class called Lustrous
ones the class called Vehapphala, which you neither know nor
. . .

see, but which I know and see. Thus again I, Brahma, am not merely
on an exact equality with you as regards super-knowledge; how
could I be lower, since I am indeed greater than you ?
Brahma, knowing extension to he extension, to that extent
*
I ,

knowing that which is not reached 1 by means of the extensity of

extension, do not think: It is extension, 2 (of self) in (regard to)
extension, (of self) as extension, extension is mine I do not salute
’
—
extension. Thus again I, Brahma, am not merely on an exact
equality with you as regards super-knowledge; how could I be
lower, since I am indeed greater that you ?
I, Brahma, knowing cohesion heat motion creatures . . . . . . . . .

. .devas . Pajapati Brahma . the Radiant ones

. . the . . . . . . . . .

Lustrous ones the Vehapphalas the Overlord 3 ... I, Brahma,

. . . . . ,

knowing the all to be the all, to that extent knowing that which is
not reached by the allness of the all, do not think: “ It is all, (of
self) in (regard to) all, (of self) as all, all is mine ” I do not salute —
the all. Thus again I, Brahma, am not merely on an exact equality
with you as regards super-knowledge; how could I be lower, since
I am indeed greater than you V
1
If, through the allness of the all 4 that is not reached by you,

good sir, take care lest it be vain for you, lest it be empty. Dis-
criminative consciousness which cannot be characterised, 6 which is
unending, lucid in every respect, 6 cannot be reached through the
extensity of extension, the cohesiveness of cohesion, heat’s hotness,
motion’s movement, creatures’ creaturehood, devas' deva- hood,
Pajapati’s Pajapatihood, the Brahmas’ Brahmahood, the Radiant
ones’ radiance, the Lustrous ones’ lustre, the Vehapphalas’ Vehapp-
halahood, [330] it cannot be reached through the Overlord’s over-
lordship,it cannot be reached by the allness of the all. And now I
am vanishing from you, good sir.’

1
ananubhutam; 31 A. ii. 412 calls it nibbana.
2
Cf. 31. i. 1. 3 abhibhu.
4
MA.
412 says the Brahma meant the Imperishable, akkhara whereas
ii.
,

the Teacher meant his own body.

5
MA. ii. 413,
t:
invisible.”
•
This sequence also at D. i. 223, where last phrase reads sabbato paham„
while M. reads sabbatopabham. See Dial. i. 283. n 2. .
1. 330 A Challenge to a Brahma 393
1
Now, Brahma, you vanish from me if you are able.’
1
Then, monks, Baka the Brahma saying, I will vanish from the ‘

recluse Gotama, I will vanish from the recluse Gotama/ was

nevertheless unable to vanish from me. When this had been said,
I,monks, spoke thus to Baka the Brahma: Now I am vanishing ‘

5
from you, Brahma .

Come, good sir, you vanish from me if you are able/ Then I
4

,
4
monks, having resolved a psychic resolve like this 2 May Brahma :

and Brahma’s company and Brahma’s conclave hear the sound of

5
me without seeing me disappeared and spoke this verse:
,

Having seen danger in becoming itself.

3
And becoming seeking dis-becoming ,

I saluted not becoming

Nor grasped after any delight.

Then, monks, Brahma and Brahma’s company and Brahma’s

conclave were filled with wonder and amazement, and said:
Wonderful, good sirs, marvellous, good sirs, is the great psychic
4

power, the great majesty of the recluse Gotama; indeed before now
there has not been seen or heard another recluse or brahman of
such great psychic power, of such great majesty as this recluse
Gotama, a son of the Sakyans, gone forth from a Sakyan family.
For a people delighting in becoming, delighted w ith becoming, r

revelling in becoming, he has indeed pulled up becoming with its

root/
Then, monks, Mara the Evil One, having entered a certain
Brahma-conclave, spoke thus to me If you, good sir, know :
‘

thus, if you have understood thus, do not communicate it to

4

disciples* or to those who have gone forth; do not teach dhamma to

disciples or to those w ho have gone forth do not crave for disciples ;

or for those who have gone forth. Monk, there were recluses and
brahmans in the world before you, claiming to be perfected ones,
fully self-awakened ones; these communicated to disciples and to
those who had gone forth they taught dhamma ;
to disciples and to
those who had gone forth; they craved for disciples and for those

1
To end of the verse, quoted at Vism. 394.
2
As at Fin. i. 16; D. i. 106; 8. iii. 92, etc.
3
Or “ annihilation,'’ vibhava.
4
anubuddha , or awakened. M A> ii. 416 says,
5’
44
if you have understood
-.(anubuddho) the four truths thus by yourself.
* AfA. ii. 416 calls these householders.
 394 49. Brahm animantanikasvtta I. 330-331

who had gone forth. These, having communicated to disciples

and to those who had gone forth, having taught dhamma to disciples
and to those who had gone forth, having craved for disciples and
for those who had gone forth, at the breaking up of the body, at
the cutting off of life, were established in a low group. 1 Monk,
there were recluses and brahmans in the world before you, claiming
to be perfected ones, fully self-awakened ones ; [331] these did not
communicate to who had gone forth; they did
disciples or to those

not teach dhamma to disciples or to those who had gone forth ;

they did not crave for disciples or for those who had gone forth.
These, not having communicated to disciples or to those who had
gone forth, not having taught dhamma to disciples or to those who
had gone forth, not having craved for disciples or for those who had
gone forth, at the breaking up of the body, at the cutting off of
2 So I speak thus to
life, were established in an excellent group.

you, monk: Please do you, good sir, dwell untroubled and intent
on abiding in ease here and now. 8 What is skill is not pointing
out, 8 good sir, so do not instruct others/ 3
When this had been said, I, monks, spoke thus to Mara the Evil
One: I know you, Evil One, do not think: He does not know me.
‘

Evil One, you are Mara. You do not speak to me thus, Evil One,
because you are friendly and compassionate you speak to me thus.
;

Evil One, because you are not friendly, not compassionate. And
you think thus, Evil One: Those to whom the recluse Gotama
teaches dhamma will get beyond my reach. Although those
recluses and brahmans, Evil One, who claimed: “We are fully
self-awakened ones,” were not fully self-awakened ones, never-
theless I, Evil One, who claim, “ I am a fully self-awakened one,”
am indeed a fully self-a wakened one. For, Evil One, whether a
Tathagata is teaching dhamma to disciples, he is such a one;
whether, Evil One, a Tathagata is not teaching dhamma to disciples,
he is such a one whether, Evil One, a Tathagata is communicating
;

it to disciples, he is such a one; whether, Evil One, a Tathagata is

not communicating it to disciples, he is such a one. What is the

reason for this ? Evil One, in a Tathagata those cankers which
are connected with the defilements, with again-becoming, fearful,
whose results are anguish, which make for birth, ageing and dying

1
MA. ii. 415, in the four woeful ways.
8
MA. ii. 415 instancing a Brahma-world. Cf. Vin. ii. 188.
4
MA. ii. 415, reading akkhdnam instead of text’s akkhdtam , says it is

skill not to point out, exhort or teach dhamma to others; this is best.
I. 331-332 A Challenge to a Brahma 395

in the future, these are got rid of, cut off at the root, made like a
palm-tree stump so that they can come to no further existence in
the future 1 Evil One, as a palm-tree whose crown has been cut
.

offcannot put forth growth again, even so, Evil One, in a Tathagata
those cankers which are connected with the defilements, with
again-becoming, fearful, whose results are anguish, which make
for birth, ageing and dying in the future, these are got rid of, cut
off at the root, made like a palm-tree stump that can come to no
further existence in the future.’
Because of Mara’s failure to persuade (me) and because of the
invitation to a Brahma, a synonym for this homily is therefore
A challenge to a Brahma.”

Discourse on a Challenge to a Brahma:

the Ninth

50. DISCOURSE ON A REBUKE TO MARA

(Maratajjaniyasufcta)

[382] Thus have I heard: At one time the venerable Moggallana the
Great was staying among the Bhaggas in Sumsumaragira in
Bhesakala Grove in the deer-park. Now at that time the venerable
Moggallana the Great was pacing up and down in the open. Now
at that time Mara the Evil One, entering the venerable Moggallana
the Great’s belly, got into his stomach. Then it occurred to the
venerable Moggallana the Great: “ Now why is my belly heavy as
if it were heaped full ?” 2 Then the venerable Moggallana the
Great, having come down from the place for pacing up and down
in, having entered the dwelling-place, sat down
on a seat made
ready. As he was sitting down, the venerable Moggallana the Great

about himself. Then the venerable Moggallana

reflected carefully
the Great saw that Mara the Evil One, having entered his belly,

had got into his stomach; seeing him, he spoke thus to Mara the
Evil One
“Get out, Evil One; Evil One, get out; do not annoy a Tathagata
1
As at M. i. 230, 280.
3
mdsdcitam . See VbhA. 510 (on Vbh. 386), and PED.
396 60. Mdratajjaniyasutta I. 332-333

or a Tathagata’s disciple, lest for a long time there be woe and

sorrow for you.”
Then it occurred to Mara the Evil One: “ This recluse speaks
£
thus not even knowing, not even seeing me: Get out, Evil One,
Evil One, get out. Do not annoy a Tathagata or a Tathagata’s
disciple, lest for a long time there be woe and sorrow for you.’
Even his teacher could not know me so quickly, so how can this
cUsciple know me ?”

Then the venerable Moggallana the Great spoke thus to Mara

the Evil One: “ But I do know you, Evil One. Do not you think:
He does not know me. You, Evil One, are Mam. It occurred to
you, Evil One: This recluse speaks thus not even knowing, not
even seeing me: ‘Get out, Evil One; Evil One, get out. Do not
annoy a Tathagata or a Tathagata’s disciple, lest for a long time
there bewoe and sorrow for you” Even his teacher could not
know me so quickly, so how can this disciple know me?”
Then it occurred to Mara the Evil One: “It is because this
recluse knows and sees me that he speaks thus Get :
‘
out, Evil One
Evil One, get out. Do not annoy a Tathagata or a Tathagata’s
a long time there be woe and sorrow for you.’
disciple, lest for
”
Then Mara the Evil One, [333] having gone out through the
venerable Moggallana the Great’s mouth, stood against the door. 1
Then the venerable Moggallana the Great saw Mara the Evil One
standing against the door; seeing him, he spoke thus to Mara the
Evil One: “ Indeed I do see you now, Evil One. Do not think:
He does not see me; it is you, Evil One, standing against the door.
Ojice upon a time, I, Evil One, was the Mara called Dusin; 2 as such
Kali was the name of my sister, you were her son, thus you were
my nephew. Now at that time, Evil One, Kakusandha, the Lord,
the perfected one, fully self-awakened one, had uprisen in the
world. Now, Evil One, Vidhura and Sanjiva were the pair of
disciples which was the chief, the lucky pair of Kakusandha, 3 the
Lord, the perfected one, the fully self-awakened one. Of all the
disciples, Evil One, of Kakusandha, the Lord, perfected one,

was none there equal to the venerable

fully self-awakened one, there
Vidhura in regard to teaching dhamma. It was because of this,

1
paccaggale atthasi. PED .
“ stuck in his throat.” MA. ii. 416 says
pati-aggale atthasi. Aggalam vuccati kavaiam.
* At Vism. 229 is said to have died untimely as his life-current was cut off
by kamma .

* D. ii. 4; 8. ii. 191 Budv. XXIII. 20; Jd . i. 42.

;
T. 333-334 A Rebuke to Mara 397

Evil One, that the venerable YidhuraV name came to be Vidhura,

the Peerless, But the venerable Sanjlva, Evil One, forest-gone*
gone to the roots of trees and gone to empty places, with no trouble
attained the stopping of perceiving and feeling. Once upon a
time, Evil One, the venerable Sanjlva was sitting at the root of a
certain tree attaining the stopping of perceiving and feeling.
Then, Evil One, cowherds, goatherds, yeoman farmers, travellers, 1
saw the venerable Sanjlva sitting at the root of that tree attaining
the stopping of perceiving and feeling; having seen him, it occurred
4
to them: Indeed it is wT onderful, indeed it is marvellous, that this
recluse is just sitting dead. Come, we will cremate him/ Then,
Evil One, these cowherds, goatherds, yeomen farmers, travellers,
having collected grass and sticks and cow-dung and having heaped
them over the venerable Sanjfva’s body, lit the fire and departed.
Then, Evil One, the venerable Sanjlva, having emerged towards the
end of that night from that attainment, having shaken his robes,
having dressed in the morning, taking his bowl and robe, entered a
village for almsfood. Evil One, those cowherds, goatherds, yeomen
farmers and travellers saw the venerable Sanjlva; walking for alms-
food having seen him, it occurred to them: Indeed it is wonderful,
;
‘

indeed it is marvellous that this recluse who was just sitting dead
’
that he has come back to life. 2 [ 334] It was because of this, Evil
One, that the venerable Sanjlva’s name came to be Sanjlva, the
Quick.
Then, Evil One, it occurred to the Mara Dusin: ‘
I simply do not
know coming or the going of these monks who are of
either the
moral habit, lovely in character. Suppose I were to visit brahmans
and householders (and say): “Come, do you revile, abuse, vex,
annoy the monks who are of good moral habit, lovely in character,
for it is likely that when they are being reviled, abused, vexed and
annoyed by you there will be a change of heart so that Busin the
Mara might get a chance over them/’ ’ Then, Evil One, the Mara
4

Busin visited brahmans and householders (and said): Come,

do you revile chance over them/
. . .
Then, Evil One, those
brahmans and householders who had been visited by the Mara
Busin reviled, abused, vexed and annoyed the monks who were
of good moral habit, lovely in character, saying: But these little '

shaveling recluses are menials, black, the offscourings of our kins-

* As at Yin. iv. 108.

patimnjlvUo . This feat is called samadhivipphara iddhi; see Budv. A.
8

26, Vism. 380 81, Pis. ii. 212.

 398 50. Maratajjaniyasutta I. 334-335

man’s feet. 1 They say, We are meditatives, we are meditative®,

and with their shoulders drooping, with their faces cast down, as if
drugged, 2 they meditate, they meditate absorbed, they meditate
more absorbed, they meditate quite absorbed. 3 As an owl on the
branch of a tree when tracking a mouse meditates, meditates
absorbed, meditates more absorbed, meditates quite absorbed, so
do these little shaveling recluses, menials, black . . . meditate quite
absorbed. And as a jackal on the bank of a river when tracking
fish meditates, meditates absorbed, meditates more absorbed, medi-
tates quite absorbed, so do these little shaveling recluses meditate . . .

quite absorbed. And as a cat on the edge of a refuse heap when

tracking a mouse 4 meditates, meditates absorbed, meditates more
absorbed, meditates quite absorbed, so do these little shaveling
recluses meditate quite absorbed. And as an ass at the edge
. . .

its burden removed, meditates, meditates absorbed „

of a refuse-heap,
meditates more absorbed, meditates quite absorbed, so do these
little shaveling recluses, menials, black, the offscourings of our
kinsman’s feet, saying: We are meditatives, we are meditatives,
with their shoulders drooping, with their faces cast down, as if
drugged, meditate, meditate absorbed, meditate more absorbed,,
meditate quite absorbed. Evil One, nearly all the people who
passed away at that time, at the breaking up of the body after
dying arose in a sorrowful state, a bad bourn, the abyss, Niraya
Hell.
335] Then, Evil One, Kakusandha, the Lord, perfected one,,
[
fully self-awakened one, addressed the monks, saying: Monks ‘

brahmans and householders have been visited by the Mara Dusin

(who said): “Come, do you revile, abuse, vex, annoy the monks
who are of good moral habit, lovely in character, for it is likely
that when they are being reviled, abused, vexed and annoyed by

1
M. ii. 177; D. i. 90; 8 . iv. 117. MA . ii. 418 =DA. 254 refers to the
brahman theory of the origin of the four castes, and says recluses sprang
from the soles of Brahma’s feet.
3
rmdhurakajata. Not here, as more frequently, combined with kayagata ;
cf. D. ii. 99; 8, iii. 106; A. iii. 69. See K.S. iii. 90, n. 2. MA. ii. 418 givea
dJasiyajata , slothful, lazy.
3
jhayanti pajjhayanti nijjhdyanti apajjhayanti. As at M. iii. 14. MA~
ii.418 says these prefixes have an increasing emphasis. Therefore the final
one would not be “ de-trance ” (Chalmers), for the a - would not be privative;
the prefix would be apa- f and would denote a rather more advanced state
than those denoted by the other prefixes.
4
8. ii. 270.
I. 335-336 A Rebuke to Mara 399m

you there be a change of heart so that Dusin the Mara might

will
get a chance over them.” Come, do you, monks, abide, having
suffused the first quarter with a mind of friendliness, likewise the
second, likewise the third, likewise the fourth; just so above, below,
across; abide having suffused the whole world, everywhere, in
every way with a mind of friendliness, that is far-reaching, wide-
spread, without enmity, without malevolence.
immeasurable,
Abide, having suffused with a mind of compassion with a mind . . .

of sympathetic joy with a mind of equanimity the first quarter,

. . .

likewise the second, likewise the third, likewise the fourth; just so
above, below, across abide having suffused the whole world, every-
;

where, in every way with a mind of equanimity that is far-reaching,

wide-spread, immeasurable, without enmity, without malevolence/
Then, Evil One, these monks, forest-gone and gone to the roots
of trees and gone toempty places, thus exhorted, thus instructed
by Kakusandha, the Lord, perfected one, fully self-awakened one,
abided, having suffused with a mind of friendliness the first quarter,
likewise the second . . . the third . . . the fourth; just so above,
below, across; they abided having suffused the whole world, every-
where, in every way, with a mind of friendliness that was far-
reaching, widespread, immeasurable, without enmity, without
malevolence. They abided, having suffused with a mind of com-
passion . . . with a mind of sympathetic joy with a mind of . . .

equanimity the first quarter, likewise the second, likewise the

third, likewise the fourth; just so above, below, across; so that
they abided having suffused the whole world, everywhere, in every
way with a mind of equanimity that was far-reaching, widespread,
immeasurable, without enmity, without malevolence.
Then, Evil One, it occurred to the Mara Dusin: Even although
f

I am working thus, I do not know the coming or the going of these

monks who are of good moral habit, lovely in character. Suppose

<£
I were to brahmans and householders (and say): Come, do
visit

you reverence, revere, respect, honour the monks who are of good
moral habit, lovely ill character, [336] for it is likely that
when
they are being reverenced, revered, respected and honoured by you,
there will be a change of heart, so that Dusin the Mara can get a
chance over them.” Then, Evil One, the Mara Dusin visited these
’

brahmans and householders (and said): Come, do you reverence,

revere, respect and honour these monks who are of good moral
habit, lovely in character, for it is likely that when they are being
reverenced, revered, respected and honoured by you, there will be
 400 50. MdrcUajjaniyasntta I. 33(b-337

a change of heart so that Dusin the Mara can get a chance over
them.’ Then, Evil One, these brahmans and householders who
had been visited by Dusin the Mara, reverenced, revered, respected
and honoured those monks who were of good moral habit, lovely in
character. Evil One, nearly all the people who passed away at
that time, at the breaking up of the body after dying arose in a
good bourn, a heaven world.
4
Then, Evil One, Kakusandha, the Lord, perfected one, fully
(
self-awakened one, addressed the monks, saying: Monks, brahmans
and householders have been visited by the Mara Dusin (who said):
“ Come, do you reverence, revere, respect, honour those monks
who are of good moral habit, lovely in character, for it is likely

that when they are being reverenced, revered, respected and

honoured by you there will be a change of heart so that Dusin the
Mara can get a chance over them.” Come, do you, monks, dwell
beholding what is unlovely in the body, 1 conscious of the cloying
of food, 2 conscious of there being no delight in the whole world, 3
beholding the impermanence of all constructions.’ 6 Then,
Evil One, these monks, forest-gone, gone to the roots of trees and
gone to empty places, being exhorted thus, being instructed thus
by Kakusandha, the Lord, perfected one, fully self-awakened one,
dwelt beholding what is unlovely in the body, conscious of the
cloying of food, conscious of there being no delight in the whole
world, beholding the impermanence of all constructions.
Then, Evil One, Kakusandha, the Lord, perfected one, fully
self-awakened one, having dressed in the morning, taking his bowl
and robe, entered avillage for almsfood with the venerable Vidhura
as his attendant. Then, Evil One, Dusin the Mara, having visited
a certain young man, having taken up a stone, gave a blow to the
venerable Vidhura’s head; his head split. Then, Evil One, the
venerable Vidhura with his head broken and dripping with blood,
even so [337] followed close after Kakusandha, the Lord, the
perfected one, fully self-a wakened one. Then, Evil One, Kaku-
sandha, the Lord, perfected one, fully self-awakened one, looked
around with the “elephant-look.” 6 and thought: “Indeed, this
Dfisin the Mara does not know moderation.” While he was looking
1
MA. ii. 420 cites A. iv. 46-7. a
MA. ii. 420 cites A. iv. 49.
3
MA . ii. 420 cites A. iv. 50. 4 MA. ii. 420 cites A. iv. 51.
6
Cf. A . iii. 79, 83, 143.
• That not merely twisting the neck from this side to that, but turning
is,

the whole body.

I. 337 A Rebuke to Mara 401

around, Evil One, Dusin the Mara deceased from that place and
arose in the Great Niraya Hell. Evil One, there are three appella-
44
tions of that Great Niraya Hell : called
it is Belonging to the sphere
44
of the Six Sensory Impingements and it is called The Meeting
” 44
of the Spikes 2 and it is called The Separate Feelings.” Then,
Evil One, the guardian of Niraya Hell, having approached me,
4
spoke thus When, good sir, spike shall meet spike within your
:

heart, then you should understand this There will be a thousand :

years of boiling in Niraya Hell for me.’ I, Evil One, for many
Then
years, for many many
a thousand years, boiled in
a hundred, for
that Great Niraya Hell. After ten thousand years of that Great
Niraya Hell itself, feeling a feeling called vutthanima (pain), I was
boiled in Ussada (Hell). Because of this, Evil One, my body came
to be such, like a man’s; my head came to be such, like a fish’s.*'

3What was that Niraya Hell like where Dusin was boiled
For striking the disciple Vidhura and the brahman 4 Kaku-
sandha ?
It was that of the hundred iron spikes, all suffered separately
This 5 was the Niraya Hell where Dusin was boiled
For striking the disciple Vidhura and the brahman Kaku-
sandha.
Whatever monk, the Awakened One’s disciple, understands
this
6
Dark One, for striking sucli a monk you go to suffering .

Mansions stand for an eon in the middle of the sea,

7

The hue of beryl-stones 8 brilliant, glowing, radiant;

,

There dance full many nymphs in divers hues.

Whatever monk, the Awakened One’s disciple, understands
this
Dark One, for striking such a monk you go to suffering.
Whoever, urged on by the Awakened One, watched by the

Order of monks,
With his great toe shakes the palace of Migara’s mother 9 -

2
3
See $. iv. 125. See Jd. vi. 453.
3
At Thag. 1187-1208 these verses are ascribed to Mara.
4
Brahman here of course in the sense of arahant.
5
MA. ii. 422 says this is described in the Devaduta Sutta ,
M, in. 178;.

cf.A. i. 138jfif.
6 = Thag. 25.
7
MA. ii. 422 says they are to be understood as in Vv. and Pv.
8
Or, lapis lazuli, veluriya.
9
MA. ii. 422 refers us to Pasddakampanasutta (S.
v. 269).
402 50. Mdratajjaniyasutta I. 337-338

Whatever monk, the Awakened One’s disciple, understands

this
Dark One, for striking such a monk you go to suffering.
Whoever with his great toe shakes Vejayanta Palace, 1
Rigid through psychic power and strongly moves the devatds —
[338 Whatever monk, the Awakened One’s disciple, understands
this
Dark One, for striking such a monk you go to suffering.
Whoever inquires of Sakka in the Vejayanta Palace,
Have you, friend, found the freedoms by the destruction of
‘

craving ?’ 2

To whom Sakka truthfully answers the question put to him—

Whatever monk, the Awakened One’s disciple, understands
this
Dark One, for striking such a monk you go to suffering.
Whoever inquires of Brahma in conclave in Sudhammma’s
hall, 3
‘
Do you, 4 friend, even today hold those views which formerly
were views of yours ?
Do you see the passing radiance in the Brahma-world ?’ 6

To whom, Brahma truthfully answers (those questions) in

succession :
6

*
Good sir, those views are not mine which formerly were
views of mine
I see the passing radiance in the Brahma-world
How could I say today: I am permanent, eternal V—
Whatever monk, the Awakened One’s disciple, understands
this
Dark One, for striking such a monk you go to suffering.
1
MA. ii. 422 refers us to CulatanhasankhayavimiUtimtta (M. i. 251; Cf.
S. i. 234/.).
2
M. i. 255.
3
See M.
49 (referred to by the Corny, as Bakabrahmasutta) and S. i.
Sta.
142. MA.
422 also says that Sudhamma’s hall is here meant to be in the
ii.

Brahma-world, not in the Tavatimsa abode, but there is no deva- world with-
out its Sudhammasabha. The whole Brahma- world was one glorv, MA. ii.
423.
4 As at S. i. 145.
6
the radiance of Sariputta, Moggallana, Kassapa the Great and so on
1.6.

as they were sitting in the Lord’s effulgence in the Brahma-world, having

attained the condition of heat. MA. ii. 423 and see S. i. 145.
6
anupubbam yathatatham as at Sn. , 600. Thug. 1199 reads (as in previous
stanza) panham puttho .
I. 338 A Rebuke to Mara 403

Who, by deliverance, 1 has gained great Neru’s2 peak.

The forest 3 of the Eastern Videhas, 4 and whatever men sleep
on the ground 6 —
Whatever monk, the Awakened One’s disciple, understands
this
Dark One, for striking such a monk you go to suffering.
Verily, a fire does not think,
4
1 am burning a fool,*

For the burnt by

fool is assailing the blazing fire
Even you, Mara, by assailing the Tathagata,
so,

Will yourself bum yourself like a fool touching a fire.

Mara 6 acquires demerit for assailing a Tathagata.
But do you not think, Evil One Evil does not mature for me ?
;

The evil done (by you) must be heaped up 7 for a long time,
End-maker.
Mara, turn away from the Wake, 8 have no hopes among the
monks.

Thus did a monk at 9

Mara in the Bhesakala Grove,
tilt

Wherefore that dejected fiend 10 vanished then and there.”11

Discourse on a Rebuke to Mara :

the Tenth

Lesser Division of the Pairs

the Fifth

TOLD ARE THE FIRST FIFTY

1
MA. 423, deliverance through jhana.
ii.

2
A mountain in Himava, at Ja. 247. iii. Neru, Sineru, Meru are different
mountains.
3
Jambudipa (India), MA ii. 423. .

4 One of the four great continents (or islands).

3
The men of Aparagoyana and Uttarakuru the former ;
is one of the four

great continents, the latter a mythical region. Bu. here refers to Nando-
panandadamarui. See Ja. v. 126.
6
Also at S. i. 114.
7
karotd elyati papain; v. U. karoio te nijiyath karoto Thay. 1207
reads karato te miyyate papam. Cf. pahutam ciyatepunnam, Sn. 428.
8 buddhamhd. No
need to translate this as “ the awakened mind,” or to
annotate: “ applied to a disciple.” On the contrary it is in opposition to the
disciples, the “ monks ” of the next phrase. Mara, in point of fact, followed
Gotama from the day of his enlightenment to that of his parinibbana.
9
aghaUesi vdl. asaddhesi, asajjesi; Thag. 1208 atajjesi (which is perhaps
,

best).
30 yakkha, 11 Last line also at Sn. 449; cf.. Vin . i. 21, 22.
 INDEXES
I.—TOPICS
Abiding, living (vlhara), 260 /., 267, 42, 96 03, 182, 270, 291, 350,
270; in comfort, 161, 259 #., 327; 360 /. and repugnance, shunning,
;

in confusion, 304; in ease, 30, 42, 58,61#., 143, 147,366

52 /., 394; in equanimity, 107; Awakened One(s), 223, 232, 401 #.;
peaceful, 53 confidence in, 46, 232 #. dispraise ;

Acquisitions, 384 of, 291 eye of, 213 (see also Con-
;

Activities (sankkdrci), 68, 72, 176, 211, fidence, Self-a wakened)

356, 363 Awakening, 20 /., 22, 42, 120, 135,
Agriculture, 113 148, 182, 207, 209/., 289, 301, 386;
All,the (sabba), 392 seven links in, 15, 80
Almsfood, 13, 17, 37, 41, 48, 137 jgf.,
163, 216 /., 226, 257 #., 274, 325, Bank, further and hither, 173, 277
335, 400; to be thrown away, 17 Barrier lifted, 178
Aloof, 103, 187, 266, 295 /.; -ness, Backsliding, 19 /., 39
18 #., 22, 105, 187, 266, 365 (see Bathe, to, 204 ceremonially, 49, 335,
;

also Meditation) 370

Anger, discontent, 34 #., 305 Battle, 114
Angry, displeased, 132, 134, 159 /., Becoming ( bhava ), xviii /.,
6 /., 60,
162/. 62 /., 64 n.y 87, 317
354, 361,
/.,
Anguish, xxii; and ignorance, 68; 393; again-, 60, 179, 211, 217, 304,
beset by, 238 #.., 247 jflT. cleaving
; 334, 354, 361 ; attachment to, 143,
to, 286; destruction of, 91 /., 96, 147; canker of, 10, 12, 29, 48, 303,
108, 286, 385; end of, 16, 43, 333; fetters of, 6, 181, 278, 288 /.;
58#., 156, 182, 279; ender of, 70; thus and otherwise, 391; and
freed from, 87 /.; stopping of, non-becoming, 142 /. (see also
19 n., 237 /., 320, 324; truths of, Annihilation)
12 /., 81, 230 /., 350 /. (see also Beds, high, large, 225
Meditation) Being(s) ( bhvta ), 5, 8: ( satta ), 28, 44,
Animal birth, 98 #. 71, 82, 94 /., 110. 152, 179 n
Annihilation ( vibkava ), 60, 64 n., 343/., 391
87, 180 n. 361. 393 ??.; -ists, 11 n.,
y Bewilderment, 304
60 n. 9 87 n. Beyond, the, 173, 278 /.
Ant-hill, 183#. Bile, phlegm, etc., 74, 233
Anxiety, 175/. Birth, 62, 178 /., 318; ageing and
Ardour, etc., 132 #. dying, 7/., 12, 60/., 87, 205#., 211,
Ariyan, 3 /., 29, 44, 52 /.. 57 #., 91, 217, 238#., 247#., 304, 333/., 394;
95, 103, 108, 120, 174, 226 #., destroyed is birth, etc 29, 48, 51,
259 /., 322, 334 (see also Quest, 90, 178, 229, 303, 307, 311, 333;
Silence, View, Way) former (see Habitations)
Arrow, 114 Blemish, 31 #., 131
Ascetic (tapassi?i)y 103; -ism, xii Blow with hand, etc ., 114, 160. 232
Assail, to, 143, 147 Boat, 173
Attachment, 133, 143, 380 /.; and Bodhisatta, xviii, 22. 28 n .. 103 n. 9
aversion (hatred), confusion, 32 #., 120. 14S, 207, 295
 Index of Topics 405

Body, 27, 42, 160, 186, 232, 300, Carpenter, 153

330 ff., 337, 356; activity of Causal: occasion, relation, 93 /.,

(sankhdra), 68, 72, 356, 363; 174 ff. uprising, 211

attachment to, 133 /. ; contempla- Cause, 232
tion of, 83 ff.; development of, Cemetery, 74 /., 106, 116 /., 227
292 ff own, 13, 360 /.; what is Characteristics (
nimitta ), five, 153,
unlovely in, 400; divers bodies, 258 155
Body, speech, etc., 22 /., 28 /., 44, Chariot, 161, 192, 220, 222; -eer, 223
55, 68, 95, 115, 122, 185, 325 /., Clear consciousness, 328
344 ff., 356, 363, 384 Clod of earth, 160, 232
Bolts withdrawn, 178/. Cloth to sit on (nisidam), 189
Bourn, good, bad, 29, 44 /., 46, 94, Cobra (ndga), 184, 186
98 /., 101, 103, 343, 346, 348, 370/., Comfort, see Abiding in
376 /., 398, 400; Baka’s, 391; five, Companion ( dutiya ), 259
98 Compassion, 27, 30, 56, 110, 152,
Brahma, xx ff . ; -attainment, xx /. 204, 213, 263, 291; mind of, 48,
-become, xxii, 144 -vihara, xx, see
;
338, 358, 399; -ate, 160, 164, 166,
under Friendliness, mind of, etc.; 224
-wheel, 93 ff.; -world, xxi, 43, 92, Comport oneself, 227, 232
212, 263, 389, 402 Comprehend, to, 350 /.
Brahma, -farer(8), xxii, 14, 37 /., 40, Concentration, 15, 22, 25, 80, 94,
41, 53, 125, 127, 132, 134, 143 /., 96, 150, 187, 208*/., 266, 303, 363,
187 /., 193 /., 208, 210, 258, 306 /., 384; success in, 241 ff., 249 ff. ( see
310, 384 ff.; -faring, xxii, 13, 103, also Meditation)
133, 135, 189 /., 193, 207, 209, 216, Conception ( gabbhassdvakkanti), 321/.
222, 224, 252, 265, 295, 327, 367, Concord, 225, 347, 384
371; branches, pith, etc. of, 239 ff.; Condition ( papicca ), xxiv, 237, 313/.;
brought to a close, 29, 48, 51, 90, {
paccaya ), 312
178, 229, 303, 307, 311, 333; goal, Conditioned Genesis, xx, 60#., 89/.,
pith, culmination of, 245, 253; 236 /., 312 /., 317 ff.
Brahman(s), 97, 114, 141 /., 183 ff., Confidence : in Buddha Dhamma,
,

220 ff., 245 ff, 325, 333, 397 ff.; Samgka, 46 /., 221, 228 ff., 382;
householders, 343, 349 (without samgka), 85, 89; ( dhamma
Breaking through, 135 only), 57
Breathing in, out, 71 /., 91 n., 297 Confidently (vissattha), 218/.
363 Consciousness, 59, 67, 90, 179, 311 ff.,
ff.,
Bridge, 173 316, 351 /.; infinite, 5, 53, 202, 219,
Buddha(s), xviii ff., 3 n., 204 252, 348, 358; mental, 352 /.;
205 n. -seat, 205 n.
;
sections of, 236 /., 314 /.; as a
Burden: dropped, 178 /.; laid down, khandha, 232, and see under
6, 181, 278; set aside, 96 ff., 103
Material shape ; in Conditioned
Genesis, 312 ff., 317 ff.
Calm, 174 n., 338, 353, 386; -ed, 299 Constructions (sankhdra), 400
(see Tranquillity) Contending (with), 141 ff.

Cankers (dsava), and ignorance,

xxiii; Control: (sarhvara) of (sense-) organs,
69 /.; destroyed, xx, 5 n 6, 96, 227, 327; (vinaya) of desire, 237
141 181, 186, 203, 219, 252, 261, Cough, to, 204
278, 359; destruction of, 9, 29, Counterpart (patibhaga), 367
45, 95, 99, 102/., mff., 229, 303, Coveting, 329; and dejection, 273,
333, 338 349; got rid of, 304,
/., 275 327
394 /.; mind freed from, 29, 48, Covetous, 23, 335 ff., 345, 347, 375/.;
229, 271, 303; seven ways for -ness, 23, 71, 226/., 273, 335#
getting rid of, 9 ff. three, 10, 12, Cowherd, 105 /., 151, 271, 274, 277,
29, 48, 303, 333; uprising, stopping 397
of, etc., 29. 69/., 229 Cows, 106, 151
28
 406 Index of Topics

Craving, 16, 52 59/., 64, 86/., 89/., 111, 396; true, 57#.; -wheel, 215;
4
133 /., 142 /., 156, 179, 317, 354, as Conditioned Genesis,’ 237;
4
361; body derived from, 232; as deep, etc., 211 ; as lovely at the
destruction of, 176, 211, 306 ff., beginning/ etc., 224, 265; as
324, 402 refuge, 30, 50, 230, 233, 349; as
Crops, 194 ff. ‘
well-taught/ etc., 47, 221 /.,
Cross -ed over, 289; doubt, 227, 288, 22 8 #., 321, 382; to drink, 40;
329; entanglement, 203, 219; -ing to hear, 264; to master, 171 /.;
over, 173, 190/., 203, 289, 316 to teach, 35 /., 95/., 103, 246, 265,
Cross-legged, 271, 329 273, 289, 303, 381 /., 383 /.; nine
divisions of, 171; ways of under-
Dancing, etc 225 taking, 368 #., 373 ff.; and
Deathless, -ness, 71 n., 144, 212 /., discipline, 89, 91, 132, 134/., 161,
215/. 207, 209, 338, 387; not-, 344 #.;
Decoy, 151 /. Further- ( abhidhamma ), 266
Deeds, 11, 28, 44, 49, 94 /., 122, 229, Difficult to speak to, 125 /.
272 313 Diligent, ardent, self-resolute, 28 /.,
Deer, 151 /., 194 ff., 198 ff., 217/. 50, 148 #.. 222, 259, 302 /.
Defilements, 46, 304, 333 /., 394 Disciple(s), 16 #., 109 /., 120, 152,
Defight, 60, 186, 337; (wmdi), 7 176, 184, 193, 221, 228#., 280/.,
Deliverances ( vimokkka ), 42, 94, 367, 283, 386 ff., 393 /., 396, 401 ff;
403 instruction for, 280 /.
Demerit, 170/., 314 Discipline, 52 ff., 293, 322; speaker
Demons ( asura ), 308; ( parajana ), on, 225. See under Dhamma
and
196/. discipline
Departed (peta), 42, 98, 100 Discriminate, to (vijdndti), 351
Desire, 160, 174 n.; and attachment, Dispassion, -ate, 8, 176, 178, 209 /.,
237 /.; and aversion, confusion, 212, 306, 310/.
153#. Disputations, quarrelsome, 383 ff.
Desires, evil, 125, 127, 335# Disquisition, on dhamma , 40, 110,
Desiring little, 187 148; on expunging (and 3 others),
Detesting, 105 56; on the Forest Grove, 136; of
Deva(s), 5, 96, 98, 110, 112, 133, 135, the Honey-ball, 148; Hair-raising,
179, 183 /., 223, 262, 306, 308 /., 110
348 (listed), 389 ff ; -hearing, 43, 93; Doubt, 13, 132, 134, 190/., 193, 288,
-vision, 28, 44, 95, 99 /,, 214, 229, See also Hindrances
315.
265, 303, 332; -world, 98 Dwelling (agdra), 236
Devata(s), 213 /., 262, 299 /., 369,
402 Earth, 164
Dhamma, xix 3 /., 26 n., 48,
/., Ease, see Abiding in
91#., 119, 163, 167#,, 173/., 176, Ease of bed, etc., 133, 135
181 /., 207 #., 224, 311 #., 316, Easy to speak to, 127 /., 163
361 /., 372 /., 387; -become, 144; Efforts, four, 363
confidence in, 47, 57 #., 85, 89, Egg, 97, 136
4
221 /., 232 ff, 382; delight con- Eights’, 106
nected with, 47, 273, 387; dis- Elders, doctrine of the, 208 /.
praise of, 291 disquisition on,
; Elements, four great (dhatu), 4#., 67,
40, 110; doubts about, 132, 134, 74, 185, 231, 272, 275
273; experts in, 273; faring by, Elephant, 14, 205 /., 221, 223, 282,
344, 346 ff. fulfilment in, 382;
; 289; foot, 230; footprint, tracker,
heirs of, 16 /.; knowledge of, 47, forest, 220, 223; -look, 400
273, 387; -lord, 144; -men, 85 /,, Empty places, 41 #,, 56-7, 71, 152,
89; speaker on, 141 n ,, 225, 347; 265, 358, 385, 397
strivers, 182, 279; talk on, 188 /., Energy, 15, 25, 27, 32 /., 40, 56, 80,
203 #., 221 /., 259; -teaching, 109, 103 n., 185, 187, 208 /., 266;
 Index of Topics 407

feeble, 40; unsluggish, 151, 232, Flag laid low, 178/.

297 # Food, 107, 300; cloying, 400; gift
Epithets of the Buddha, 212 /. of, 290
Equanimity, 107, 232 ff.; mind Ford, 204 n., 210/., 271, 273/., 276,
of 48, 338, 358, 399.' See also 277 /.
Awakening, seven links and Medi- Forest, 22 #, 195, 199, 227, 328, 358,
tation 385, 397; -dweller, 266; grove,
Escape, 48, 77 ft., 87, 112, 115, 117, 136#, 151; lodgings, 22#
217/., 388 # Forgetfulness, 154#
Forked: path, 183, 185; stick, 172
Essence (sdra), 321. See also Pith
Eternal (the), 11, 174#, 388# Formations ( sanJchdrd ), 07 /., 90,
Eternalists, 11 n., 87 ft., 311 n 317
388 n. Freed, 6 /., 29, 48, 87, 178 /., 229,

Ether, infinite, 5, 53, 202, 219, 252, 288 /., 303, 306 /., 337
261, 348 Freedom, 6 ft., 29, 48, 178, 187 /.,
Even-farer, -faring, xx, xxii, 344, 229, 266, 289, 303, 308/., 324, 333,
346# 367, 402; of mind, xx, 45, 95, 99,
Evil One, 152, 198 #, 217#, 393#, 102 /., 199, 244-5, 253, 323 /.,
395 # See also Mara 338 /., 349, 353, 357 #
(various
Exalt (extol) oneself and disparage kinds); through wisdom, xx, 45,
others, to, 24, 125, 127 #, 238 #, 95, 99, 102 /., 323 /., 338 /., 349,
248#, 325/. 353; unshakable, 211, 217; as to
Exertion (dyoga), 161; (ussolhi), 135 things of time, 243 /.
Exist, that (which) does not, 175/. Friendliness : as to acts of body,
Existent entity, 180 speech, thought, 258, 274, 276,
Expunging, 18, 52 /., 56 384; mind of, 23, 48, 91 ft., 160,
Extension (pathavl), 4, 6/., 74, 231 /., 163 /., 166, 337, 358, 399
389 # Fulfilment (nitthd), 228 #
Eye(s), of affection, 258 /.; of an Further: escape, 48, 388#; from . , .

Awakened One, 213; with ear, etc to ... , 381; nothing, 289; to be
13, 66, 79, 112, 121, 186, 226, done, 325 #
236 /., 355; to close 154; little Further- men, states of, 91 /., 95, 103,
dust in, 212 /. 108, 216, 259#, 301

Faith, 22, 39, 54, 94 ft., 160, 182, 205, Gains, honours, fame, 24, 238 #,
208 U
224, 238 #, 247 #, 277,
279, 382; gift of, 290
248 #, 252
Games for children, 3 22
Fan, 236 gandhabba 321
, /.
Faring-on samsara ), 108, 179
(< Garlands, etc., 225
Fear, 97, 150, 195, 199, 380 /.; Glimmering (usmikata), 170, 314
and dread, 22 #, 42; -lessness, 96, Gifts, 325, 335
380/. Goal (attha), 144, 163 #, 171, 181,
Feeling{s), 99 #, 111, 121 /., 293 /., 193 n., 222, 225, 245; knowledge
296 #, 301 #, 306, 310, 317, of, 47, 273, 387
369; Going forth, the pabbajjd ), 50, 222,
323 /., 327, 352, 365 #, (

satisfaction, peril in, 118 /.; etc., 224, 325, 335; one gone forth, 22,
as application of mindfulness, 71, 137 #, 224, 238, 338, 393 /.
75 /.; in definition of mind ’,66;
1
Gold and silver, 205 /., 225
in Conditioned Genesis’, 64 /.,
‘ Good 151 /.
(attha),

90, 317#; with four other khandha Grasp: right, 172; wrong, 170, 172,
232, and see Material Shape 314
Fetters), 12 /., 16, 79, 156, 178 /.; Grasping, 86 /., 176 /., 317 #, 323;
five, 43, 179, 181, 278; three, 42, five groups, 78/., 186, 231, 236/.,
182 279 360 /.; four kinds, 63/., 88#; not,
Fire, io9, 295 /., 403; -stick, 295/. 72 #, 90, 306, 311
28 *
 408 Index of Topics

Grass- torch, 165 khandha, 5 n ., 29 ft., 31 ft,, 51 ft.,

Greed, 20, 46, 119/. 62 ft., 72 ft., 78 ft., 94 n., 311 ft.
Grieve, mourn, lament, etc., 175 /. Knowledge ( vijjd ), 9 ft., 58/., 90, 354,
367; the three, xxi, 28 /., 44 /.,
Habitations, former, 28, 44, 94, 94 /., (151), 228 /., 302 /.; (ndna),
229, 302, 332 296; doctrine of, 208 /,; seven,
Habitual tendencies (sahkhdrd): as 386#.
a khandha 232, and see under Knowledge, profound (anna), 6 /.,
,

Material Shape 81 /„ 96, 181, 278, 288/.

Hair of head, body, etc., 73 /„ 231 Knowledge and insight (or, vision),

Happiness (sukha), 123 /., 301 n /„ 95, 103, 108 , 122, 190 211, ,

Head, 163, 400 213 /., 216 /., 242 #., 250 #.;
ariyan, 91 /., 95, 103, 108, 216,
Heat, 4, 6/., 74, 231, 234/., 389 ff.,
402 n. 258 #., 301
Heaven, 29, 45, 182, 343, 348, 371,
376/., 400 Lady, ageing and dead, 116/.
Hermitage, 203 /. Lair (asaya), 196#., 200/.
Higher, more excellent things, 250 ff. Layfollower(s), 36 /. acceptance ; as,
Hindrances (five), (23 /.), 77 /., 30, 230, 253, 349
185, 227, 323, (329), 330, (354), Learner, 185
(385) Legal question, 159/.
Honey-ball, 148 Life: coming back
to, 397; cutting
Horses, 161 off of, 389 /., 394; four modes of,
Hot weather, 99 #., 151, 195, 199, 97; of abundance, 215 /.; -prin-
235, 338, 369 ciple and body, 200
Household life, dusty, 224 Lion -posture, 328 -roar, 85, 93 #.
: ;

Householders), 86, 97, 114, 221, 224, Liquid element (dpo), 4, 6 /., 74, 231,
343 ff., 349, 397 ff. 233 /., 389 ff. (cohesion)
Hunger and exhaustion, 17 /., 148 Living creatures (water, without),
Hurt, -ful, 118; self-, of others, 149 17, 259
Loathliness, 105
X Lodgings, 13, 37, 41, 137 #., 163,
« ’ 232
4
1 am’, 58 /., 179, 232 274, 325, 335; remote, 22 #., 37,
*
I will be annihilated,’ etc., 176 42 ft., 227, 328
4
If this is . . 319/. Lord ( bhagavd ): epithets, 144; things
Ignorance, 9 n 58 /., 68 ff., 90, 143, rooted in the, 372, 379
147, 152, 178, 185, 317, 354, 366/., Lying speech, etc., 54, 58, 143, 147,
389; canker of, 10, 12, 29, 48, 303, 224, 344 /., 347
333
111(
dukhha ), 122/. Man with vision, 99 #., 154, 239 #.,
Immeasurable, 48, 338, 357 ff., 399
246/., 332/.
Impermanence, 232, 234 ff., 306, Mastery, 195#.
310/., 400 Material shape(s), 67, 111, 133 /.,
Impermanent, etc., 118, 177 /.
154, 164, 271 /.; craving for, 64;
Incomprehensible (
anupalabbhama- passing beyond perception of, 202,
na), 177
218-19, 252, 261; satisfaction, peril
Injure oneself, to, 170 /. 4
in, etc., 116/.; with eye, ear,’ etc.,
Insight, 151 n., 174 n. See Know-
79, 112, 121, 186, 217, 226, 236,
ledge and insight
272 /., 322 ff., 326 /.; with four
Instruction (sdsana), 193, 288
other khandha, 78 /., 174 /., 177 /.,
181, 186, 231, 236, 281, 283 #.,
Joy, 120 /. See also Meditation 288, 360, 362
Material things (dmisa), 16 /,, 76,
King, 113#, 284 198#.
 Index of Topics 409

Meal, 290; at one session, 161, 225; wisdom, 387; purity of, 189 /.;
remains of a, 259 success in, 240 ff., 248 ff.
Meditate, meditate absorbed, etc ., 398 Mother, 322
Meditation ( jhdna ), xx /., 27 /., 42, Motion (vdyo), 4, 6/., 74, 231, 235/.,
52/., 72 n., 94, 118, 151, 201/., 218, 389 ff.
227/., 243 251 /., 259/., 301 /., Musical instruments, 307
323, 330/., 371; the first, 354, 366;
the fourth, 357, 367 non-breathing,
;
Naked ascetic, 39, 214 /.
297 ff.; uninterrupted, 41 Name-and-form. See Mind-and-
Men: bom as, world of, 98, 123 matter
Mental: barrennesses, 132 ff.; objects, Neither-perception-nor-non-p e r c e p-
states (dhamma), 71, 77 ff., 151, tion, 5, 53, 174 n., 202, 209 /.,
237; striving, 316 219, 252, 261, 348
Merit, 290, 309 Nibbana, xviii, 5 ff., 9 n., 15 n.,
Middle Course, 20 /. 20 /., 43, 48 71, 90, 91 n., 99,
Mind, 71, 132 ff., 150, 179, 228 /.; 102 n., 132 n ., 149 /., 176, 182,
activity of, 68, 356, 363 ; composed, 192, 206 /., 209 ff., 217, 278 /.,
etc,, 28, 229, 332; contemplating 289, 307, 311, 365 n ., 367; without
the, 76 /.; defilements of, 46, 119; attachment (anupdda), 190 /., 193
development 292 ff.; freed,
of, 15, Nihilist (venayika), 180
289, 333; immeasurable, 324; Nobles, brahmans, etc., 221, 338, 348
limited (paritta), 322 /.; obsessed, No-thing, plane of, 5, 53, 202, 208 /.,
385; one, 258; one-pointed, 151, 219, 252, 261, 348, 358
153 ff., 232, 303, 363; perverted, Non-return -er, -ing, 48 n., 81 /.,
160, 164, 166; rule over, 267; 181 n.
subdued, etc., 297; suffusing body, Not yours, 181
331/.; -tossing, 292; as repository, Nuns, 36/., 159/.
355; to be subdued, etc., 155; to Nutriment (dhara), 315 /. See also
cleanse, 327 /.; to comprehend Sustenance
with, 99 ff.,262; with attachment, Nymphs, 308
etc., 43 /., 76 /., 93. See also Free-
dom of mind Oblation, 108/.
Mind-and-matter, 66 /., 90 Obligations, 41
Mindfulness, 25, 27, 55, 109, 136 ff., Obsess, to, 141 /.
151, 161, 208 /., 227, 271, 301, Obsessions, 143, 145 ff.

322 ff., 328 /.; applications of, xv, Ocean, 234

xix, 71 ff., 109, 274, 363; un- Offence ( dpatti ), 34, 386
muddled, 25, 151, 232, 297 ff.; Old age and dying, 8, 12, 61, 87,
as link in awakening, 15, 80. See 205 ff. See also Birth, ageing and
also Meditation dying
Minds of other beings, 43, 93 Once-retumer, 42, 182, 279
Mine, 4, 175, 232, 345, 347. See also Onslaught on creatures, etc,, 53, 58,
*
This is (not) mine
*
224 ff., 344, 346, 375/.
Misrepresent, to, 168 ff., 180, 312/. Open (air), 106, 151, 224, 227
Moat filled, 178 /. Openly and in private, 258, 384
Moderate in eating, 327 Order (of monks), 30; confidence in,
Modesty, 325 ff. 47, 221 /., 228 ff., 382; doubts
Moisture-bom, 97/. about, 132, 134; dispraise of, 291
Monks, 36 /. passim elders, of middle Ordination, 50
standing, etc., 19; group of five, Outer cloak, 335 /.
214 ff., 301 /.
Moral habit, 41 ff., 48 (53 /.), (58), Paccekabuddha(8), 3 n.
85, 89, 96, 132 n., 133, 135, 187, Parable, 151, 192, 198 ff.; of Baft,
(224 ff.), 226 /., 266, 353, 363, 384, 173, 316; of Saw, 166/., 232
397, 399; higher, with thought, Passion of delight, 152, 186
410 Index of Topics
Past, the, 122; with future, jiresent, Refectory, 35 /., 259
xxi, 10/., 320/. Refuge (threefold), 30, 50, 230, 253,
Peace (santi), 207, 209 /. 305 n., 349
Peaceful Abidings, xxi, 53 Refute, to, 221 /.
Peacock, 369 Release as to time, timeless things,
Perception(s), 48, 53, 66, 141 ff., 219, 243/.
352; of material shapes, etc., 202, Remembered, six things to be, 384 /.
218-9, 252; of sense-pleasures, 171; Remorse, 142 /.; -ful, 57, 152
as a kkandha , 232, and see also Renunciation, 76 n., 148, 150, 306,
Material shape 310/.
Perfected one(s) (amhant), 6 /., 51, Reprove, to (for an offence), 34 /.;
152, 181, 185, 212, 215 /., 222 /., -d, 126/., 129/.
262, 278, 280, 288/., 299, 334, 343, Resort (for alms), 14, 41
393/. Revile, abuse, to, 180, 232, 397 /.
Perfection, 9 n., 30 Rites and customs, 63
Peril, 153 /., 156, 206 /., 211, 217, Road (magga). 151
369 /., 390. See under Satisfaction Robe (-material), 13, 37. 41, 137 ff.,
Permanent, 11, 388 ff.
174 ff 163, 204, 226, 274, 325, 335; house-
Perplexity, 143, 185, 315 /. See also holder’s, 38; rag-, 37, 266; three,
Doubt 266
Pillar pulled up, 178/. Roots of trees, 56, 71, 151
/., 189, 223,
Pith, 144, 238, 246, 286 227, 328, 336/., 358, 385, 397
Plantain tree, 286
Ploughing, 301 Sal-tree, 3,369 /., 388 /.
Possession ( pariggaha ), 176 Samsdra, 9 n., 91 n.
Postures, four, 26 /., 30 (72 /.), Sahkhard, xxiv ff. See under: Activ-
154/., 223 ities, Constructions, Formations,
Pride, 3 n 8 n„ 16, 52 n., 87 n., 143, Material shape (as a Ichandka:
147, 156 ‘
habitual tendencies ’)

Propriety (dkammatd), 386 ff. Satisfaction, peril, escape, 87, 112 ff.,
Psychic power, xxi, 309, 391, 393, 217/.
402; bases of, 135; forms of, 43, 92 Saw, Parable of the, 166/., 232
Punishments, various, 115 Scrutinise, to upaparikkkati ), 153 /.,
(

Pure; in body, speech, etc., 22 /. 156

Pure ones (ariya), 3 /., 10, 12, 174, Seat, not an (allowable), 14
178 Sects, founders of, 245
Purity: of moral habit, mind, etc., Security (from bondage), (>, 96, 135/.,
189 ff. through food, etc., 107 ff.
; 136 ff, 151/., 206/., 211, 217, 279,
Purpose (not) fulfilled, 238 ff. 306/.
Seen, heard, sensed, etc., 174
Quarrelling, 143, 147 Self (atta), xxi, (4). 9 n., 11, 30, 72 n.,
Quest: ariyan, unariyau, 205 ff.; 128/., 205 ff., 211, 217, 224, 257,
-er, 207, 209 /. 337, 347, 358. 362, 403; not-, 9 ».,
11, 181, 281, 283; theory of, 51,
Raft, 173; Parable of the, 173/., 316 63, 88/., 176/. For my self, not my
’
Rains, 187 self see also This is (not) mine
‘

Rapture (piti). 120 /., 151 /. Self; -awakened (ones), 7, 22, 89, 96,
Recluse, 85, 97, 141 /., 180, 221 /., 152, 185, 215 /., 221 ff., 228 ff.,
325, 335, 338 /., 396; stains on, 262 /., 280, 379, 382, 393 /,;
335, 337; -ship, 39 /., 325, 333, -awakening, 8, 30, 295 ff.
335 ff. Sense: bases, 62 n., 65 /., 79 /., 90;
Recluses and brahmans, 23 ff., 107 ff., faculties, 39 /.; impingement
117 ff., 141/., 180, 184, 198 ff., 217, (phassa), 59, 65 /., 90, 31 6 /.;
224, 277 /., 292, 295 ff., 301, 304, phassa with four khandha, 232;
321, 368, 378, 389/., 393/. -organs, 13, 226/., 326, 355/.
 Index of Topics 411

Sense-pleasures, 27, 60, 63, 64 n., Sustenance {

dhara ), 59. See also
77/., 88/., Ill, 120, 133 /., 142 /., Nutriment
151, 168 ff., 295 ff., 344, 346, 361, Suttas, alternative titles of, xvi
369, 380, 385; canker of, 10, 12, Sweat, 287, 297
29, 48, 303, 333; five strands of, Sympathetic joy, mind of, 48, 338,
5 112, 121, 186, 198, 217, 322;
ft., 358 399
satisfaction, peril in, etc., Ill
ff Synonym, 151/., 185, 198
120/. ; thought of, with malevolence,
harming, 15, 148 ff., 272, 275. See Tamed, 289
also Hindrances, Meditation. Tathagata, xiii, xvii, 4 n ,, 7 /., 89,
Sensory reactions, 202, 218-9, 252 92 ff., 109, 112, 125 ft., 144, 152,
Shaveling, 397 /. 176, 179/., 184/., 212, 215, 223/.,
Shrines, 26 227 ff., 262, 273, 285, 289, 303 /.,
Signless, 357 ff., 365 323, 338, 387, 394 /., 395 /., 403;
Silence, ariyan, 205, 356 n. after dying, 200; untraceable, xvii,
Similes, see Index II xxi, 179; footprint of, xxi, 227 ff.;
Skill, unskill, -ed, 23 ff., 40,
-ed; four convictions of, 96; ten powers
55 ff., 58, 120, 129 ff., 143, 147, of, 93 ff., to be studied, 379 ff. as
153 ff., 161, 230, 233/., 236; their path and pasture, 381
roots, 58 Teacher, 18 /., 35, 85, 89, 132, 134,
Skull splits, 285 144, 152, 188, 193 /., 214 /., 257,
Slave- woman, 162 /. 387
Sleep, of Gotama, 303 /. Teaching, 166, 232
Sloth, 238 ff.; and torpor, see Hin- Teeth clenched, 155 /., 297
drances Temporal, to seize the, 55 /., 126,
Snake, 290 128#.
Something to be done, 151, 192 Test a meaning, to, 171 /.
Sower, 194 ff., 198 Theft, by, 344, 346
Space, 164/. ‘
There is (no) (result of) gift,’ etc.,
Speaker at right time, etc.. 163, 225, 345, 347/.
347 Thief, thieves, 113 /., 156, 232
Speaking, five ways of, 163 ff. Things (dhammd), 281 to be fol- ;

Speech: activity of, 68, 356, 363; lowed, etc., 372 /.; to be remem-
evil, 160, 164, 166; slanderous, bered (six), 384 /.; conditioned
harsh, etc., 225, 245, 247, 375; (sankhdrd), 281; rooted in the
ways of, 163 ff., 304 /.; to break Lord, 372, 379
This is (not) mine,’ etc., 52, 174 /.,
1
into, 259. See also Body, speech, etc.
Spontaneous uprising, 43, 97 /., 181-2, 177/., 231, 233, 235, 286, 288/.
278 ‘
This the world this the self,’ etc.,
Stopping ( nirodha ), 8, 176, 209 /., 174 ff.
212, 306, 310 /., 315 /., 319 /., Thought (citla), 136 ff.;
arising of,
324 of perception and feeling, xxi,
; 55 /.; see also Body, speech, etc.

203, 219, 252, 356/., 364/., 397 higher (adhicitta), 153; ( vitaklca ),
Stream: against the, 212; -attainer, 148 ff., 153 ff., 160; of sense-
42, 182, 279, 382 385 n, f 386 ft.; pleasures, 171
-attainment, 388; Mara’s, 278 /.; Time, release as to things of, 243;
of the Ganges, 278 /. (timeless), 244
Strength, 387 /. Time, right, wrong, 163, 165 /.,
Striving, 132 ff., 211, 214 ff., 295, 225,347
297 ff. Tongue against palate, 155 f., 297
Stumbling-block, 48, 96, 167 ff. Track not discernible, 181
Such: a one (tadisa), 394; state of Train oneself, to, 160, 163 ff.
being, 364 Training, 39 /., 132, 134, 224, 387;
Super-knowledge ( abhinnd ), 20/., 50, rules of, 41, 45
99, 102 /., 207-8 ff., 216, 222, 392 Tranquillity, 41, 209 /., 265
412 Index of Topics

Truth, Truths, 4 n., 20 n., 70 n., 81, Washen, 334

224, 230, 350/., 386 Washing: inner, 48; ‘merry,’ 282;
water for, 259
Water-snake, 172
Unborn, the, 206/., 211, 217
Understanding (or View), right, 353. Way, 9 n., 15 n.,.42 n., 178 n., 190/.,
Way, eightfold 193, 301; eightfold, 20 /., 59 ff.,
See also
Undying, the, 206/., 211, 217, 279 152, 273, 360 ff.; fourfold, 243 n.;
not the, 190/., 193; wrong, 152
Wealth, 224
Victor ( jina ), 215 Weapon, 143, 147, 160, 232
View(s), 51 57, 63, 87 96, 141,
/., ff., WelMarer, 18, 46, 92, 143, 212
143, 174, 176 /., 386 ff.; ariyan, Wisdom (intuitive), xix, 25 /., 48,
385; perfect, 9 n., 55, 57 ff.; as to 52, 55, 96, 108 /., 121, 148, 149 /.,
purity, 107 ff.; purity of, 189 ff.; 171, 178, 185, 187, 203, 209, 217,
right, 347; there is (no) gift,’ etc.,
‘

219, 231, 233, 235, 252, 266, 288/.,

345, 347 two, 87 ; this the world
;
‘

315 /., 350 ff., 363; lucidity of,

this the self,’ etc., 174; world is ‘

109, 220. See also Freedom

(not) eternal,’ etc., 200; wrong, through wisdom
pernicious, 11 ff., 29, 51 n., 167 ff., Wise attention, 10 ff., 353
281, 311, 335 ff., 345, 361/., 388 Wish, the, 34 ff.; to, 41 jQf.
Vigilance, 327 Womb, 97, 322
Village, 161, 210 /., 221 /., 233, 235, Women, different kinds, 344
259; confines of, 151 World, 71, 141, 164 ff., 174 ff., 182,
Vision, 41, 265, 289, 296/., 353. See
184, 198 ff., 212 /., 223, 277 ff.,
also Knowledge and insight
338, 348, 385, 399/.; entanglement
Vitality and heat, 355 /. in, 203,219; is (not) eternal, etc.,
Void, 357 365
ff., 200; of men, 98; theory of, 61;
Volition, 59, 66
thousand-, 391
Vulture-trainer, 167 ff. Worldly ( gehasita ), 160
Wrath, 125 ff., 185
Wanderers, 85 /., Ill /., 220, 222;
girl, 369 yakkha, 262, 285, 307, 209/.

II.—SIMILES
Ant-hill, etc., 183 concentric circles, 265
archer, 109 cow and calf, 387
cowherd, 151, 271 ff.
bath attendant, 330 crab, 287
beating back glory, 390 creeper and tree, 369
bird on the wing, 43, 92, 226 crossing Ganges, 278 /.
body thrown aside, 74 /.
bronze bowl, 35 /., 37 /. daughter-in-law, 233, 308
burning lamp, 355 deer, 106; -decoy, 151 /.; in forest,
burnt baby, 386 217 /.; herd of, 199 ff.
delineating shapes, 164
carcase round neck, 154 distiller, drunkard, 281
catskin bag, 165 dream, 168
cattle butcher, 74, 299
cesspool, 100 elephant playing ,282
chest for clothes, 267 elephant’s foot, 230 ; footprint, 220 ff.
cloth, 46, 48 enclosed space, 236
 Index of Similes 413

even, uneven fords, roads, 55 peg, knocking out, 153

pit ofembers, 168
felloe, 39 pith, 144, 238 ff., 246 ff., 286
fire (different kinds of), 315 poisoned gourd and drinking bowl,
377
gold, 48 pool of water, 331, 333
grasping water-snake, 172 provision bag, 74
grass torch, 168
raft, 173
hen and eggs, 136 reflection in a mirror, 131
honey-hall, 148 relays of chariots, 192

impaling stake, 168

sal- wood,161
saw, 166
Jeta grass, twigs, etc., 181
seed and vegetable growths, 283
setting upright, etc., 30, 50, 230,
log of wood, 356
253, 349
long house, 101
skeleton, 168
lotus-pond, 102, 213, 331
skilled groom, 161
lump of meat, 168
slaughter house, 168
smith’s bellows, 297
making earth not earth, 164
snake’s head, 168
man coming to lotus-pond, 338
something borrowed, 168
man contracting a loan, with disease,
stick, wet and dry, 295 /.
in prison, etc., 329 f.
strong man, 155, 212, 281, 297, -298,
man fully clothed, 332
299, 307, 310, 389
man going from village to village, 332
sun, 378
man sunk into mud, 56
man with vision, 99 ff., 154, 239 ff.,
246 /., 332 /. torch setting fire to Ganges, 165
medicine, 378 tree, 100/.
milk, honey, etc., 378 turner, 72
milk and water, 258 f. two houses, 332
missing the earth, 390
weapon, 335
not wanting to see, 154

owl, jackal, cat, ass meditating, 398 young woman or man, 40, 154

III.— NAMES

Abhidhamma, 171 n .
Angas, 325, 334
Aciravatl, river, 204 Anguitara x /. ,

Aggivessana, 280 ff., 292 ff. Anuruddha, 257 ff., 264/.

Ajatasattu, 284 Arittha, 167 ff.
Ajita Kesakambalin, 245, 305 Assaji, 280
Alara the Kalarna, xxii, 207 ff., 213/. Assapura, 325, 334
Ambapalfs Grove, 91 n.
Ananda, xvi, 147/., 203/., 264/., 291 Bahuka, river, 49
Aimnganavatthusiitta, 31 n. Baka the Brahma, 388 ff.
Anathapindika’s monastery. See. Bakabrahmasutta, 402 n.
under Savatthi Bamboo Grove, 3 n ,, 187, 360
414 Index of Names

Basham, A. L., 39 245 n. Jains, 121 ff., 280

Benares, 214 /. Janussoni, 21, 220, 222 f., 230
Bhagavadgitd , xix Jeta Grove, 3 n., 181, 189 n„ and see
Bhaggas, the, 124, 395 under SavatthI
Bhikkhupdtimokkha 124 n. ,
Jlvaka’sMango Grove, 91 n.
Bimbisara, 123 /., 220 n.
Blind Men’s Grove, 3 n., 183, 189
Brahma(s), xx, 5, 48 n., 96 /., 112,
Kaccana the Great, xiv n., 143 ff.
223, 262, 382,
Kakusandha, Buddha, xxv, 396,
141 /., 179, 184,
398 ff.
389 ff., 398 n ., 402; Great, etc., 389
Kali, slave-woman, 162 f.
Brahma Sahampati, 212/.
Kali, 396
Buddhadatta, A. P., 214 n.
Buddhaghosa, xvi, xxvi
Kammassadhamma, 70
Kapilavatthu, 119, 141/., 187 n.
Kassapa, Buddha, 183 n., 204 n.
Chalmers, Lord, ix, xi /., xiv, xxiii,
103 n ., 184 n., 220 n., 282 n.,
Kassapa the Boy (Kumarakassapa),
183/.
398 w.
Coomaraswamy, A. K., xxiii Kassapa the Great, 263 /., 266,
Cunda the Great, 51 ff. 402 n.
Khema, 368 n.
Kimbila, 257 ff.
Dasgupta, S., xxiv /.
Devadatta, 141 n., 238 Kisa Sankicca, 292
Kosalans, 343
Dhammadinna, 360 ff.
Dhammapada xi, 171 n. Kosambi, 383
,

Digha-Nilcaya , xiv /. Kosiya, 308 /.

Digha Para j ana, 262 /. Kotthita the Great, 350 /.
Dummukha, 287 /. Kurus, 70
Dusin Mara, 396 ff.
Licchavi(s), 91, 281 /., 290
Eastern: Monastery, Park, 203 /., Lomahamsa, -jdtaka -mpariyaya,
,

306, 310; Porch, 204 110 n.

Ekapundarlka uyyana, 307 Lustrous (subhakinna derd), 392

Ganges, 165, 277 ff.

Gaya, 214 Magadha, 210, 212, 277
Geiger, W., xix Mahd- and Cilia- in titles, xi ff.
Ghosita’s monastery, 383 Mahamaya, 28 n.
Giribbaja, 39 n. Mahanama, 119 ff.
Godage, C. E., 285^., 308 n. Maha-punnama-sutta, xii, 171 n.
Godhika, 179 n. Mahinda, 220 n.
Gosinga sal- wood, 257, 263 ff. Makkhali Gosala, 245, 292, 305
Gotama, xvi, xviii xxvi, 22, 30,
/., Majjhima-nikdya ix ff., 174 n.
91 /., 95, 103, 123 /., 180,
111, Mallas, 284
215 220 ff., 230, 245, 253, Mara(s), 5 n., 96/., 112, 152, 179 n.,
280 ff., 299 ff., 343, 349, 393, 403 n. 184, 198 ff., 218/., 223, 277 ff., 382,
Gotamalcasutta, 8 n. 389 /., 393 ff., 395 ff.; ’s stream,
Great Grove, Wood, 3 n., 141 /., 280, 278 /.; unseen by, 202 /., 218 /.
282, 291 See also Evil One
Great Regents, 97, 98 n. Migara’s mother, palace of, 203 /.,
306, 310, 401
Hair-raising Disquisition, 110 Moggallana, 32, 38, 124, 131, 263 /.,

266/., 307 ff., 395/., 402 n .

Inda, 179 Moliyaphagguna, 159 /.

Isigili, 121 Mount Vulture Peak, 121, 238
Tsipatana, 214 /. Mdlapariydyajdtaka , 3 n., 8 n.
 Index of Names 416

Nadika, 257 85, 111 /., 132, 136, 148, 152, 159,
Nagasamala, xvi, 110 161, 167, 183, 188, 192, 194, 203,
Nanda Vaccha, 292 220, 230, 245, 271, 306, 311, 349,
Nandiya, 257 ff. 350, 368, 372, 279, 388
Nathaputta, 122, 246, 305 Slhanada Suttas, xii ff.
Neranjara, 210 n. Soma, Bhikkhu, 57 n., 70 n.

Neru, 403 Stick-in-Hand, 141 /.

Neumann, E. K., ix, xi, 184 n. Subhadda, 245 n.

Niraya HeU, 29, 44, 95 ff., 103, 115, Subhaga Grove, 3, 388 /.
343, 346, 369 /., 375 398, 401; Sudhammasabha, 402
appellations of, 401 Sumsumaragira, 124, 395
Nyanatiloka, xxiv n. Sundarika-Bharadvaja, 49 /.
Sunakkhatta, 91 /.
Pajapati, 5, 179, 389 ff. Suttanipata, xxvi, 171 n.
Pakudha Kaccayana, 245, 305 Suvideha, 277 /.

Pandu’s son, 39
Papancasudan 1 x, xvi ,
Tagore, Rabindranath, xxiii n.
Pasardsi-sutta 203 n. ,
Thera-therl-gdthd, 171 n.
Pasenadi, 192, 220 n., 284 Thirty -Three, devas of the, 97, 307,
Pilotika, 220 309/.
Pingalakoccha, 245/., 253 Thomas, E. J., xxiv
Punna, MantanI’s son, 188 /., 193 Thunderbolt-bearer (Vajirapani), 285
Purana Kassapa, 86 n., 245, 305
Pure Abodes, devas of the, 109 Uddaka, Rama’s son, xxii, 209 /.,

214
Kadiant (abhassard devd), 391 /. Ukkacela, 277
Rajagaha, 39, 121, 187/., 238, 360 Ukkattha 3, 388
,

Rammaka, brahman, 203 ff. Upaka, 214 /.

Revata, 264 /. Upatissa, 193
Rhys Davids, T. W., ix, xii, xiv, xxiii Uppalavanna, 220 n., 226 n.

Rhys Davids, Mrs., xxv Uruvela 210, 214

,

Ussada, 401
Saccaka, 280 ff 291 ff. ’.,

Saketa, 192 Vaccha yana (Pilotika), 220, 222

Sakka, 220 285 306 ff., 402 Vajji(s), 262, 277, 284
Sakka-panha-sutta 171 n. ,
Vatthasutta, 45 n.,

Sakyans, 119, 141 Vedalla -suttas, 171 n.

Sala, 343 Vedehika, 162/.
Samiti, 39 Vehapphala (devd), 392
Sanjaya Belatthaputta, 245, 305 Vejayanta palace, 308 /., 402
Sanjlva, 396 f. Veranja, 349
Sankhd rabhajanlya sv tta 171 - n. Vesali, 91 /., 141 n., 280, 291
Sammdditthi -sutta 171 n. Vessavana, 308/.
Sarnyutta, xf. Vidhura, 396 /., 400 /.
Sariputta, xxvi, 18, 21, 31 /., 39 /., Vinaya, 171 n.

51 91 188/., 193/., 220 n., Visakha, 360 ff.

ff., ff.,
230, 263 ff., 350 /., 402 n. Visakha. 220 n.
Sati, 311 ff., 324
Satipatthana Suttas, xiv /. Wijesekera, O. H. de A., 322 n.
SavatthI, 16, 21, 31, 41, 45, 51, 57, Wintemitz, M., xxv n.
416 Index of Some Pali Words in the Notes

IV,—SOME PALI WORDS IN THE NOTES

abhikkanta , 183 bhava, 87, 142
ativela 159
, bhutdy 5
apo 4
y magga 20
,

elamugd, 25 vodo vedeyyo, 11

ossavane, 236 rnM, 3
kalakiriya , 61 t>eda, 47
cangavdra , 184 sanadhovika , 282
dew, 5 samayavimokkhaj 243
pathavl, 4 50 Jo&o 50 a#a, 174
pariydyd, 3, 8