From e676dab08836a49a6b252ca282d7a09545fde1f3 Mon Sep 17 00:00:00 2001 From: Hongda Date: Mon, 24 Feb 2025 09:14:45 +0800 Subject: [PATCH] Update Linked Discourses [html] --- ... Linked-Discourses-sujato-2025-02-24.html} | 449 +- .../sn/html/Linked-Discourses-sujato.html | 34707 ---------------- 2 files changed, 224 insertions(+), 34932 deletions(-) rename en/sujato/sn/html/{Linked-Discourses-sujato-2025-01-25.html => Linked-Discourses-sujato-2025-02-24.html} (98%) delete mode 100644 en/sujato/sn/html/Linked-Discourses-sujato.html diff --git a/en/sujato/sn/html/Linked-Discourses-sujato-2025-01-25.html b/en/sujato/sn/html/Linked-Discourses-sujato-2025-02-24.html similarity index 98% rename from en/sujato/sn/html/Linked-Discourses-sujato-2025-01-25.html rename to en/sujato/sn/html/Linked-Discourses-sujato-2025-02-24.html index e97ee6a5..a661e837 100644 --- a/en/sujato/sn/html/Linked-Discourses-sujato-2025-01-25.html +++ b/en/sujato/sn/html/Linked-Discourses-sujato-2025-02-24.html @@ -8,7 +8,7 @@ - + @@ -2020,10 +2020,10 @@

The Chapter on a Reed

SN 1.1Crossing the Flood Oghataraṇasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

-

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good sir, how did you cross the flood?”

-

“Neither standing nor swimming, sir, I crossed the flood.”

+

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good fellow, how did you cross the flood?”

+

“Neither standing nor swimming, good sir, I crossed the flood.”

“But in what way did you cross the flood neither standing nor swimming?”

-

“When I stood still, I went under. And when I swam, I was swept away. That’s how I crossed the flood neither standing nor swimming.”

+

“When I stood, I sank under. When I swam, I was swept away. That’s how I crossed the flood neither standing nor swimming.”

“After a long time I see
a brahmin fully quenched.
Neither standing nor swimming,
he’s crossed over clinging to the world.”

@@ -2032,19 +2032,17 @@
SN 1.1
SN 1.2Liberation Nimokkhasutta

At Sāvatthī.

-

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good sir, do you understand liberation, emancipation, and seclusion for sentient beings?”

+

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good fellow, do you understand liberation, emancipation, and seclusion for sentient beings?”

“I do, sir.”

“But how is it that you understand liberation, emancipation, and seclusion for sentient beings?”

-
-

“With the ending of relish for rebirth,
the finishing of perception and consciousness,
and the cessation and stilling of feelings:
that, sir, is how I understand liberation,
emancipation, and seclusion for sentient beings.”

-
+

“Because I have ended relish for rebirth, and finished with perception and consciousness. Due to the cessation and stilling of feelings, that, good sir, is how I understand liberation, emancipation, and seclusion for sentient beings.”

SN 1.3Led On Upanīyasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha’s presence:

-

“This life, so very short, is led onward;
one led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you to joy.”

+

“This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy.”

“This life, so very short, is led onward;
one led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

@@ -2053,7 +2051,7 @@
SN 1.4At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha’s presence:

-

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you to joy.”

+

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy.”

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

@@ -2080,8 +2078,8 @@
SN 1.7At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha’s presence:

-

“Those who don’t comprehend the teachings,
who may be led astray by the doctrines of others;
asleep, they have not woken up:
it is time for them to wake!”

-

“Those who clearly comprehend the teachings,
who won’t be led astray by the doctrines of others;
they’ve woken up, they rightly know,
they walk smoothly in the rough.”

+

“Those have not deciphered the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!”

+

“Those who have well deciphered the teachings
won’t be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough.”

@@ -2089,8 +2087,8 @@
SN 1.8At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha’s presence:

-

“Those who are very confused about the teachings,
who may be led astray by the doctrines of others;
asleep, they have not woken up:
it is time for them to wake!”

-

“Those who are unconfused about the teachings,
who won’t be led astray by the doctrines of others;
they’ve woken up, they rightly know,
they walk smoothly in the rough.”

+

“Those who are very confused about the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!”

+

“Those who are unconfused about the teachings,
won’t be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough.”

@@ -2098,7 +2096,7 @@
SN 1.9At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha’s presence:

-

“Someone who’s fond of conceit can’t be tamed,
and someone without immersion can’t be a sage.
Living negligent alone in the wilderness,
they can’t pass beyond Death’s dominion.”

+

“One fond of conceit can’t be tamed,
no sage is lacking immersion.
Living negligent alone in the wilderness,
they can’t pass beyond Death’s dominion.”

“Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they pass beyond Death’s dominion.”

@@ -2177,7 +2175,7 @@
SN 1.17SN 1.18Conscience Hirīsutta

“Can a person constrained by conscience
be found in the world?
Who shies away from blame,
like a fine horse from the whip?”

-

“Few are those constrained by conscience,
who live always mindful.
Having reached the end of suffering,
they walk smoothly in the rough.”

+

“Few are those constrained by conscience,
who live always mindful.
Having reached the end of suffering,
smoothly they walk in the rough.”

@@ -2200,11 +2198,11 @@
SN 1.20“I actually don’t know the time;
it’s hidden and unseen.
That’s why I seek alms before eating,
so that the time may not pass me by!”

Then that deity landed on the ground and said to Samiddhi, “You’ve gone forth while young, mendicant. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures! Don’t give up what is apparent in the present to chase after what takes effect over time.”

-

“I’m not, good sir; I’m giving up what takes effect over time to chase after what is apparent in the present. For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

+

“I’m not, good fellow; I’m giving up what takes effect over time to chase after what is apparent in the present. For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks? And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

-

“I’m junior, good sir, recently gone forth, newly come to this teaching and training. I’m not able to explain this in detail. But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery. You should go to him and ask about this matter. And you should remember it in line with the Buddha’s answer.”

+

“I’m junior, good fellow, recently gone forth, newly come to this teaching and training. I’m not able to explain this in detail. But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery. You should go to him and ask about this matter. And you should remember it in line with the Buddha’s answer.”

“It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities. If you go to the Buddha and ask him about this matter, we’ll come along and listen to the teaching.”

-

“Yes, good sir,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

+

“Yes, good fellow,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

“Sir, if that deity spoke the truth, he’ll be close by.”

When he had spoken, that deity said to Samiddhi, “Ask, mendicant, ask! For I have arrived.”

Then the Buddha addressed the deity in verse:

@@ -2282,7 +2280,8 @@
SN 1.26SN 1.27Streams Sarasutta

“From where do streams turn back?
Where does the cycle spin no more?
Where do name and form
cease with nothing left over?”

-

“Where water and earth,
fire and air find no footing—
from there the streams turn back;
there the cycle spins no more;
and there it is that name and form
cease with nothing left over.”

+

“Where water and earth,
fire and air find no footing—

+

from here the streams turn back;
here the cycle spins no more;
here name-and-form
cease with nothing left over.”

@@ -2597,7 +2596,7 @@
SN 1.49“Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give:

they’re reborn in hell,
the animal realm, or Yama’s world.
If they return to the human state,
they’re born in a poor family,

where clothes, food, pleasure, and play
are hard to find.
They don’t even get
what they hope for from others.
This is the result in the present life,
and in the next, a bad destination.”

-

“We get what you’re saying,
and ask another question, Gotama.
What about those who’ve gained the human state,
who are bountiful and rid of stinginess,

+

“We understand what you’re saying,
and ask another question, Gotama.
What about those who’ve gained the human state,
who are bountiful and rid of stinginess,

confident in the Buddha and the teaching,
with keen respect for the Saṅgha?
What kind of result do they reap?
What kind of future life?
We’ve come to ask you, sir:
how are we to understand this?”

“Those who’ve gained the human state
who are bountiful and rid of stinginess,
confident in the Buddha and the teaching,
with keen respect for the Saṅgha:
they illuminate the heavens
wherever they’re reborn.

If they return to the human state,
they’re reborn in a rich family,
where clothes, food, pleasure, and play
are easy to find.

@@ -3132,8 +3131,8 @@
SN 2.5Then, late at night, the glorious god Dāmali, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

“This is what should be done by a brahmin:
unrelenting striving.
Then, with the giving up of sensual pleasures,
they won’t hope to be reborn.”

-

“The brahmin has nothing left to do,”
said the Buddha to Dāmali,
“for they’ve completed their task.
So long as a person fails to gain a footing in the river,
they strive with every limb.
But someone who has gained a footing and stands on dry land
need not strive, for they have reached the far shore.

-

Dāmali, this is a simile for the brahmin,
alert, a meditator who has ended defilements.
Since they’ve reached the end of rebirth and death,
they need not strive, for they have reached the far shore.”

+

“The brahmin has nothing left to do,”
said the Buddha to Dāmali,
“for they’ve completed their task.
So long as a person fails to gain a footing in the river,
they swim with every limb.
But someone who has gained a footing and stands on dry land
need not swim, for they have reached the far shore.

+

Dāmali, this is a simile for the brahmin,
alert, a meditator who has ended defilements.
Since they’ve reached the end of rebirth and death,
they need not swim, for they have reached the far shore.”

@@ -3298,8 +3297,8 @@
SN 2.18SN 2.19With Uttara Uttarasutta

At Rājagaha. Standing to one side, the god Uttara recited this verse in the Buddha’s presence:

-

“This life, so very short, is led onward.
There’s no shelter for one led on by old age.
Seeing this peril in death,
do good deeds that bring happiness.”

-

“This life, so very short, is led onward.
There’s no shelter for one led on by old age.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

+

“This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy.”

+

“This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

@@ -3415,7 +3414,7 @@
SN 2.26SN 2.27With Nanda Nandasutta

Standing to one side, the god Nanda recited this verse in the Buddha’s presence:

-

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
you should do good deeds that bring happiness.”

+

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy.”

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
one looking for peace would drop the world’s bait.”

@@ -3690,7 +3689,7 @@

Chapter One

SN 3.1Young Daharasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does Mister Gotama claim to have awakened to the supreme perfect awakening?”

+

Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does the worthy Gotama claim to have awakened to the supreme perfect awakening?”

“If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. For, great king, I have awakened to the supreme perfect awakening.”

“Well, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, the Jain ascetic of the Ñātika clan, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita of the hair blanket. I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. So why do you, given that you’re so young in age and newly gone forth?”

“Great king, these four things should not be looked down upon or disparaged because they are young. What four? An aristocrat, a serpent, a fire, and a mendicant. These four things should not be looked down upon or disparaged because they are young.”

@@ -3835,7 +3834,7 @@
SN 3.12Others said, “Smells are best!”

Others said, “Tastes are best!”

Others said, “Touches are best!”

-

Since those kings were unable to persuade each other, King Pasenadi said to them, “Come, good sirs, let’s go to the Buddha and ask him about this. As he answers, so we’ll remember it.”

+

Since those kings were unable to persuade each other, King Pasenadi said to them, “Come, good fellows, let’s go to the Buddha and ask him about this. As he answers, so we’ll remember it.”

“Yes, dear sir,” replied those kings.

Then those five kings headed by Pasenadi went to the Buddha, bowed, and sat down to one side. King Pasenadi reported their conversation to the Buddha, and said, “Sir, what’s the best of sensual pleasures?”

“Great king, which kind of sensual stimulation is best is defined by which is most agreeable, I say. The very same sights that are agreeable to some are disagreeable to others. When you’re happy with certain sights, as you’ve got all you wished for, you don’t want any other sight that’s better or finer. For you, those sights are perfect and supreme.

@@ -5098,7 +5097,7 @@
SN 6.4So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time Baka the Divinity had the following harmful misconception: “This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

Then the Buddha knew what Baka the Divinity was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity.

-

Baka the Divinity saw the Buddha coming off in the distance and said to him, “Come, good sir! Welcome, good sir! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

+

Baka the Divinity saw the Buddha coming off in the distance and said to him, “Come, good fellow! Welcome, good fellow! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

When he had spoken, the Buddha said to him, “Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, complete, and not liable to pass away. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s no being born, growing old, dying, passing away, or being reborn. And although there is another escape beyond this, he says that there’s no other escape beyond this.”

“Gotama, we seventy-two merit-makers are now wielders of power,
having passed beyond rebirth and old age.
This is our last rebirth as the Divinity, O knowledge master.
And now many people pray to us.”

@@ -5122,17 +5121,17 @@
SN 6.5Venerable Anuruddha … positioned himself in the north, below the Buddha, sitting cross-legged in the air above that Divinity, having entered upon the fire element.

Then Mahāmoggallāna addressed that Divinity in verse:

-

“Sir, do you still have the same view
that you had in the past?
Or do you see the radiance
transcending the realm of divinity?”

-

“Good sir, I don’t have that view
that I had in the past.
I see the radiance
transcending the realm of divinity.
So how could I say today
that I am permanent and eternal?”

+

“Good sir, do you still have the same view
that you had in the past?
Or do you see the radiance
transcending the realm of divinity?”

+

“Good fellow, I don’t have that view
that I had in the past.
I see the radiance
transcending the realm of divinity.
So how could I say today
that I am permanent and eternal?”

Having inspired a sense of awe in the Divinity, as easily as a strong person would extend or contract their arm, the Buddha vanished from the realm of divinity and reappeared in Jeta’s Grove.

-

Then that Divinity addressed a member of his retinue, “Please, good sir, go up to Venerable Mahāmoggallāna and say to him: ‘Moggallāna my good sir, are there any other disciples of the Buddha who have power and might comparable to misters Moggallāna, Kassapa, Kappina, and Anuruddha?’”

-

“Yes, good sir,” replied that retinue member. He went to Moggallāna and asked as instructed.

+

Then that Divinity addressed a member of his retinue, “Please, good fellow, go up to Venerable Mahāmoggallāna and say to him: ‘Moggallāna my good fellow, are there any other disciples of the Buddha who have power and might comparable to the worthies Moggallāna, Kassapa, Kappina, and Anuruddha?’”

+

“Yes, good fellow,” replied that retinue member. He went to Moggallāna and asked as instructed.

Then Mahāmoggallāna addressed that member of the retinue of Divinity in verse:

“There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in reading minds,
they’re perfected ones with defilements ended.”

-

Then that member of the retinue of Divinity, having approved and agreed with what Mahāmoggallāna said, went to that Divinity and said to him, “Good sir, Venerable Mahāmoggallāna said this:

+

Then that member of the retinue of Divinity, having approved and agreed with what Mahāmoggallāna said, went to that Divinity and said to him, “Good fellow, Venerable Mahāmoggallāna said this:

‘There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in reading minds,
they’re perfected ones with defilements ended.’”

@@ -5142,16 +5141,16 @@
SN 6.5SN 6.6The Negligent Divinity Brahmalokasutta

At Sāvatthī.

Now at that time the Buddha had gone into retreat for the day’s meditation.

-

Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. But Subrahmā said to Suddhāvāsa, “Good sir, it’s the wrong time to pay homage to the Buddha. He has gone into retreat for the day’s meditation. But such and such realm of divinity is successful and prosperous, while the divinity living there is negligent. Come, let’s go to that realm of divinity and inspire awe in that Divinity!”

-

“Yes, good sir,” replied Suddhāvāsa.

+

Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. But Subrahmā said to Suddhāvāsa, “Good fellow, it’s the wrong time to pay homage to the Buddha. He has gone into retreat for the day’s meditation. But such and such realm of divinity is successful and prosperous, while the divinity living there is negligent. Come, let’s go to that realm of divinity and inspire awe in that Divinity!”

+

“Yes, good fellow,” replied Suddhāvāsa.

Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that realm of divinity.

-

That divinity saw those divinities coming off in the distance and said to them, “Well now, good sirs, where have you come from?”

-

“Good sir, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha. Shouldn’t you go to attend on that Blessed One?”

-

When they had spoken, that divinity refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā, “Good sir, can’t you see that I have such psychic power?”

-

“I see that, good sir.”

+

That divinity saw those divinities coming off in the distance and said to them, “Well now, good fellows, where have you come from?”

+

“Good fellow, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha. Shouldn’t you go to attend on that Blessed One?”

+

When they had spoken, that divinity refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā, “Good fellow, can’t you see that I have such psychic power?”

+

“I see that, good fellow.”

“Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”

-

Then Subrahmā multiplied himself two thousand times and said to that Divinity, “Good sir, can’t you see that I have such psychic power?”

-

“I see that, good sir.”

+

Then Subrahmā multiplied himself two thousand times and said to that Divinity, “Good fellow, can’t you see that I have such psychic power?”

+

“I see that, good fellow.”

“That Buddha has even more psychic power and might than you or me. Shouldn’t you go to attend on that Blessed One?”

Then that divinity addressed Subrahmā in verse:

@@ -5262,10 +5261,10 @@
SN 6.14‘Yes, sir,’ replied Abhibhū. Then, as easily as a strong person would extend or contract their arm, they vanished from Aruṇavatī and appeared in that realm of divinity.

Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Brahmin, teach the Dhamma as you feel inspired for that Divinity, his assembly, and the members of his retinue.’

‘Yes, sir,’ replied Abhibhū. Then he educated, encouraged, fired up, and inspired them with a Dhamma talk.

-

But the Divinity, his assembly, and his retinue complained, grumbled, and objected, ‘Oh, how incredible, how amazing! How on earth can a disciple teach Dhamma in the presence of the Teacher?’

+

But the Divinity, his assembly, and his retinue complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! How on earth can a disciple teach Dhamma in the presence of the Teacher?’

Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Brahmin, the Divinity, his assembly, and his retinue are complaining that a disciple teaches Dhamma in the presence of the Teacher. Well then, brahmin, stir them up even more!’

‘Yes, sir,’ replied Abhibhū. Then he taught Dhamma with his body visible; with his body invisible; with the lower half visible and the upper half invisible; and with the upper half visible and the lower half invisible.

-

And the Divinity, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘Oh, how incredible, how amazing! The ascetic has such psychic power and might!’

+

And the Divinity, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!’

Then Abhibhū said to the Buddha Sikhī, ‘Sir, I recall having said this in the middle of the Saṅgha: “Standing in the realm of divinity, I can make my voice heard throughout the thousandfold galaxy.”’

‘Now is the time, brahmin! Now is the time, brahmin! Standing in the realm of divinity, make your voice heard throughout the thousandfold galaxy.’

‘Yes, sir,’ replied Abhibhū. Standing in the realm of divinity, he recited this verse:

@@ -5500,7 +5499,7 @@
SN 7.1“When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What is the one thing
whose killing you approve?”

“When anger’s incinerated you sleep at ease.
When anger’s incinerated there is no sorrow.
O brahmin, anger has a poisonous root
and a honey tip.
The noble ones praise its killing,
for when it’s incinerated there is no sorrow.”

-

When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in Mister Gotama’s presence?”

+

When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

@@ -5509,21 +5508,21 @@
SN 7.2At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

The brahmin Bhāradvāja the Rude heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him:

“What do you think, brahmin? Do friends and colleagues, relatives and kin, and guests still come to visit you?”

-

“Sometimes they do, Mister Gotama.”

+

“Sometimes they do, worthy Gotama.”

“Do you then serve them with fresh and cooked foods and savories?”

“Sometimes I do.”

“But if they don’t accept it, brahmin, who does it belong to?”

“In that case it still belongs to me.”

“In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it. It still belongs to you, brahmin, it still belongs to you!

Someone who, when abused, harassed, and attacked, abuses, harasses, and attacks in return is said to eat the food and have a reaction to it. But we neither eat your food nor do we have a reaction to it. It still belongs to you, brahmin, it still belongs to you!”

-

“Concerning Mister Gotama, the king and his retinue understand, ‘the ascetic Gotama is a perfected one’. And yet he still gets angry.”

+

“Concerning the worthy Gotama, the king and his retinue understand, ‘the ascetic Gotama is a perfected one’. And yet he still gets angry.”

“From where would come anger for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and unaffected?

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.”

-

When he had spoken, Bhāradvāja the Rude said to the Buddha, “Excellent, Mister Gotama! … I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in Mister Gotama’s presence?”

+

When he had spoken, Bhāradvāja the Rude said to the Buddha, “Excellent, worthy Gotama! … I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the worthy Gotama’s presence?”

And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Rude, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

@@ -5538,7 +5537,7 @@
SN 7.3When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

People unskilled in Dhamma
consider one who heals both
oneself and the other
to be a fool.”

-

When he had spoken, Bhāradvāja the Fiend said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

+

When he had spoken, Bhāradvāja the Fiend said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

SN 7.4With Bhāradvāja the Bitter Bilaṅgikasutta
@@ -5547,17 +5546,17 @@
SN 7.4

“Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.”

-

When he said this, the brahmin Bhāradvāja the Bitter said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

+

When he said this, the brahmin Bhāradvāja the Bitter said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

SN 7.5Harmless Ahiṁsakasutta

At Sāvatthī.

Then the brahmin Bhāradvāja the Harmless went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and said, “I am Harmless, Mister Gotama, I am Harmless!”

+

When the greetings and polite conversation were over, he sat down to one side and said, “I am Harmless, worthy Gotama, I am Harmless!”

“If you were really like your name,
then you’d be Harmless.
But a truly harmless person
does no harm by way of
body, speech, or mind;
they don’t harm anyone else.”

-

When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja the Harmless became one of the perfected.

+

When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja the Harmless became one of the perfected.

SN 7.6With Bhāradvāja of the Matted Hair Jaṭāsutta
@@ -5570,7 +5569,7 @@
SN 7.6Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they have untangled the tangle.

Where name and form
cease with nothing left over;
as well as impingement and perception of form:
it’s there that the tangle is cut.”

-

When he had spoken, Bhāradvāja of the Matted Hair said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

+

When he had spoken, Bhāradvāja of the Matted Hair said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

SN 7.7With Bhāradvāja the Pure Suddhikasutta
@@ -5582,7 +5581,7 @@
SN 7.7“Even one who mutters many prayers
is no brahmin by birth
if they’re filthy and corrupt within,
supporting themselves by fraud.

Regardless of whether you’re an aristocrat,
a brahmin, peasant, menial, or a corpse-worker or scavenger—
if you’re energetic and resolute,
always staunchly vigorous,
you’ll attain ultimate purity.
Know that for a fact, brahmin.”

-

When he had spoken, the brahmin Bhāradvāja the Pure said to the Buddha, “Excellent, Mister Gotama …” … And Venerable Bhāradvāja became one of the perfected.

+

When he had spoken, the brahmin Bhāradvāja the Pure said to the Buddha, “Excellent, worthy Gotama …” … And Venerable Bhāradvāja became one of the perfected.

SN 7.8With Bhāradvāja the Fire-Worshiper Aggikasutta
@@ -5596,12 +5595,12 @@
SN 7.8One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
is a sage of perfect insight.

Because of these three knowledges
a brahmin is a master of the three knowledges.
Accomplished in knowledge and conduct,
they may enjoy this milk-rice.”

-

“Eat, Mister Gotama! you are truly a brahmin.”

+

“Eat, worthy Gotama! you are truly a brahmin.”

“Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas reject things enchanted with verses.
Since there is such a principle, brahmin, that’s how they live.

Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

-

When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja the Fire-Worshiper became one of the perfected.

+

When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja the Fire-Worshiper became one of the perfected.

SN 7.9With Bhāradvāja of Sundarikā Sundarikasutta
@@ -5617,12 +5616,12 @@
SN 7.9Tamed by truth, fulfilled by taming,
a complete knowledge master who has completed the spiritual journey—
that’s who a sacrificer should introduce themselves to,
and make a timely offering to one worthy of a religious donation.”

“My sacrificial offering must have been well performed,
since I have met such a knowledge master!
It’s because I’d never met anyone like you
that others ate the leftover offering.

-

Eat, Mister Gotama, you are truly a brahmin.”

+

Eat, worthy Gotama, you are truly a brahmin.”

“Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas reject things enchanted with verses.
Since there is such a principle, brahmin, that’s how they live.

Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

-

“Then, Mister Gotama, to whom should I give the leftovers of this offering?”

+

“Then, worthy Gotama, to whom should I give the leftovers of this offering?”

“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except for the Realized One or one of his disciples. Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”

So Bhāradvāja of Sundarikā dropped the leftover offering in water that had no living creatures. And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming. Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.

Then the brahmin Bhāradvāja of Sundarikā, shocked and awestruck, went up to the Buddha, and stood to one side. The Buddha addressed him in verse:

@@ -5633,7 +5632,7 @@
SN 7.9The teaching is a lake with shores of ethics, brahmin,
unclouded, praised by the fine to the good.
There the knowledge masters go to bathe,
and cross to the far shore without getting wet.

Truth, principle, restraint, the spiritual life;
the attainment of the supreme based on the middle, brahmin.
Pay homage to the sincere ones—
I declare that man to be one who follows the teaching.”

-

When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, Mister Gotama …” … And Venerable Bhāradvāja became one of the perfected.

+

When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama …” … And Venerable Bhāradvāja became one of the perfected.

SN 7.10Many Daughters Bahudhītarasutta
@@ -5655,7 +5654,7 @@
SN 7.10You’re right, brahmin, I don’t have
a wife with blotchy, pockmarked skin
to wake me up with a kick:
that’s why I’m happy, brahmin.

You’re right, brahmin, I don’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why I’m happy, brahmin.”

-

When he had spoken, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in Mister Gotama’s presence?”

+

When he had spoken, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

@@ -5667,7 +5666,7 @@
SN 7.11Now at that time Bhāradvāja the Farmer was distributing food. Then the Buddha went to where the distribution was taking place and stood to one side.

Bhāradvāja the Farmer saw him standing for alms and said to him, “I plough and sow, ascetic, and then I eat. You too should plough and sow, then you may eat.”

“I too plough and sow, brahmin, and then I eat.”

-

“I don’t see Mister Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: ‘I too plough and sow, brahmin, and then I eat.’”

+

“I don’t see the worthy Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: ‘I too plough and sow, brahmin, and then I eat.’”

Then Bhāradvāja the Farmer addressed the Buddha in verse:

“You claim to be a farmer,
but I don’t see you farming.
Tell me how you’re a farmer when asked:
how am I to recognize your farming?”

@@ -5676,12 +5675,12 @@
SN 7.11Energy is my beast of burden,
transporting me to sanctuary from the yoke.
It goes without turning back
to where there is no sorrow.

That’s how to do the farming
that has freedom from death as its fruit.
When you finish this farming
you’re released from all suffering.”

-

“Eat, Mister Gotama, you are truly a farmer. For Mister Gotama does the farming that has freedom from death as its fruit.”

+

“Eat, worthy Gotama, you are truly a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.”

“Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas reject things enchanted with verses.
Since there is such a principle, brahmin, that’s how they live.

Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

-

When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.12With Udaya Udayasutta
@@ -5694,7 +5693,7 @@
SN 7.12Again and again, dairy farmers milk;
again and again, a calf cleaves to its mother;
again and again, oppressing and intimidating;
that dullard returns to the womb again and again.

Again and again, you’re reborn and die;
again and again, you get carried to a charnel ground.
But when they’ve gained the path for no further rebirth,
one of vast wisdom is not reborn again and again.”

-

When he had spoken, the brahmin Udaya said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, the brahmin Udaya said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.13With Devahita Devahitasutta
@@ -5704,7 +5703,7 @@
SN 7.13“Yes, sir,” replied Upavāna. He robed up, and, taking his bowl and robe, went to the home of the brahmin Devahita, and stood silently to one side.

Devahita saw him standing there and addressed him in verse:

-

“Silent stands the good sir,
shaven, wrapped in his outer robe.
What do you want? What are you looking for?
What have you come here to ask for?”

+

“Silent stands the good fellow,
shaven, wrapped in his outer robe.
What do you want? What are you looking for?
What have you come here to ask for?”

“The perfected one, the Holy One in the world,
the sage is afflicted by winds.
If there’s hot water,
give it to the sage, brahmin.

I wish to bring it to the one
who is esteemed by the estimable,
honored by the honorable,
venerated by the venerable.”

@@ -5716,14 +5715,14 @@
SN 7.13“One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
is a sage of perfect insight.

Here you should give an available gift;
what’s given here is very fruitful.
That’s how a sponsor of sacrifices
ensures the success of their religious donation.”

-

When he had spoken, the brahmin Devahita said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, the brahmin Devahita said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.14A well-to-do brahmin Mahāsālasutta

At Sāvatthī.

Then a certain well-to-do brahmin, shabby, wearing a shabby cloak, went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Brahmin, why are you so shabby, wearing a shabby cloak?”

-

“Mister Gotama, I have four sons. At their wives’ bidding they expelled me from my house.”

+

“Worthy Gotama, I have four sons. At their wives’ bidding they expelled me from my house.”

“Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd.

‘I was overjoyed when they were born,
and wished for them the very best.
But at their wives’ bidding they chased me out,
like hounds after hogs.

@@ -5734,7 +5733,7 @@
SN 7.14

Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. …

Then the brahmin’s sons led him back home, bathed him, and each clothed him with a fine pair of garments. Then the brahmin, taking one pair of garments, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Mister Gotama, we brahmins seek a fee for our tutor. May Mister Gotama please accept my tutor’s fee!” So the Buddha accepted it out of sympathy. Then the well-to-do brahmin said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

“Worthy Gotama, we brahmins seek a fee for our tutor. May the worthy Gotama please accept my tutor’s fee!” So the Buddha accepted it out of sympathy. Then the well-to-do brahmin said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.15Stuck-Up Mānatthaddhasutta
@@ -5747,8 +5746,8 @@
SN 7.15

“It’s not good to foster conceit
if you want what’s good for you, brahmin.
You should foster the goal
which brought you here.”

-

Then Stuck-Up thought, “The ascetic Gotama knows my mind!” He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Mister Gotama, I am Stuck-Up! I am Stuck-Up!”

-

Then that assembly was stunned: “Oh, how incredible, how amazing! This brahmin Stuck-Up doesn’t bow to his mother or father, his tutor, or his oldest brother. Yet he shows such utmost devotion to the ascetic Gotama!”

+

Then Stuck-Up thought, “The ascetic Gotama knows my mind!” He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Worthy Gotama, I am Stuck-Up! I am Stuck-Up!”

+

Then that assembly was stunned: “Oh lord, how incredible, how amazing! This brahmin Stuck-Up doesn’t bow to his mother or father, his tutor, or his oldest brother. Yet he shows such utmost devotion to the ascetic Gotama!”

Then the Buddha said to the brahmin Stuck-Up, “Enough, brahmin. Get up, and take your own seat. For your mind has confidence in me.”

Then Stuck-Up took his seat and said to the Buddha:

@@ -5756,7 +5755,7 @@
SN 7.15“Your mother and father,
and also your oldest brother,
with tutor as fourth.
Regarding these you should not be conceited.
They are who you should respect.
They are who you should esteem.
And they’re who it’s good to venerate properly.

And when you’ve humbled conceit, and aren’t stuck-up,
show supreme reverence for
the perfected ones, cooled,
their task complete, free of defilements.”

-

When he had spoken, the brahmin Stuck-Up said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, the brahmin Stuck-Up said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.16The Contraphile Paccanīkasutta
@@ -5769,7 +5768,7 @@
SN 7.16“Fine words aren’t easy to understand
by a lover of contradiction,
whose mind is tainted
and full of aggression.

But when you’ve dispelled aggression,
and your suspicious mind,
and you’ve got rid of resentment,
then you’ll understand fine words.”

-

When he had spoken, the brahmin Contraphile said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, the brahmin Contraphile said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.17The Builder Navakammikasutta
@@ -5781,7 +5780,7 @@
SN 7.17“What kind of work do you do
as a mendicant in the sal jungle?
How do you find enjoyment
alone in the wilderness, Gotama?”

“There’s nothing I need to do in the jungle;
my jungle’s cut down at the root, it’s withered away.
With jungle cleared and free of thorns,
I enjoy being alone in the jungle, having given up discontent.”

-

When he had spoken, the brahmin Bhāradvāja the Builder said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, the brahmin Bhāradvāja the Builder said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.18Collecting Firewood Kaṭṭhahārasutta
@@ -5796,29 +5795,29 @@
SN 7.18“Any wishes and hopes that are always attached
to the many and various realms—
the yearnings sprung from the root of unknowing—
I’ve eliminated them all down to the root.

So I’m wishless, unattached, disengaged;
amongst all things, my vision is clear.
I’ve attained the state of grace, the supreme awakening;
I meditate alone, brahmin, and self-assured.”

-

When he had spoken, Bhāradvāja said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, Bhāradvāja said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.19The Brahmin Who Provided for His Mother Mātuposakasutta

At Sāvatthī.

Then a brahmin who provided for his mother went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Mister Gotama, I seek alms by legitimate means, which I use to provide for my mother and father. In doing so, am I doing my duty?”

+

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, I seek alms by legitimate means, which I use to provide for my mother and father. In doing so, am I doing my duty?”

“Indeed, brahmin, in so doing you are doing your duty. Whoever seeks alms by legitimate means, and uses them to provide for their mother and father creates much merit.

A mortal provides for their mother
and father by legitimate means;
because they look after
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

-

When he said this, the brahmin who provided for his mother said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the brahmin who provided for his mother said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.20A Beggar Bhikkhakasutta

At Sāvatthī.

Then a begging brahmin went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Mister Gotama, both you and I are beggars. What, then, is the difference between us?”

+

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, both you and I are beggars. What, then, is the difference between us?”

“You don’t become a beggar
just by begging from others.
One who has undertaken domestic duties
has not yet become a mendicant.

But one living a spiritual life
who has banished both merit and evil,
and wanders having appraised the world,
is said to be a mendicant.”

-

When he had spoken, the begging brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, the begging brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.21With Saṅgārava Saṅgāravasutta
@@ -5827,13 +5826,13 @@
SN 7.21He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and said to him, “Sir, there is a brahmin named Saṅgārava staying in Sāvatthī. He practices purification by water, believing in purification by water. He lives devoted to ritual bathing at dawn and dusk. Please visit him at his home out of sympathy.” The Buddha consented with silence.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Saṅgārava, and sat down on the seat spread out. Then the brahmin Saṅgārava went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Is it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in water at dawn and dusk?”

-

“Yes, Mister Gotama.”

+

“Yes, worthy Gotama.”

“But brahmin, for what reason do you practice purification by water?”

-

“It’s because, Mister Gotama, whatever bad deeds I’ve done during the day I wash off by bathing at dusk; and whatever bad deeds I’ve done during the night, I wash off by bathing at dawn. That’s the reason why I practice purification by water.”

+

“It’s because, worthy Gotama, whatever bad deeds I’ve done during the day I wash off by bathing at dusk; and whatever bad deeds I’ve done during the night, I wash off by bathing at dawn. That’s the reason why I practice purification by water.”

“The teaching is a lake with shores of ethics, brahmin,
unclouded, praised by the fine to the good.
There the knowledge masters go to bathe,
and cross to the far shore without getting wet.”

-

When he had spoken, Saṅgārava said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he had spoken, Saṅgārava said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 7.22At Khomadussa Khomadussasutta
@@ -5844,7 +5843,7 @@
SN 7.22

“If good people are not present it is no true council;
and those whose speak against principle are not good people.
Having given up greed, hate, and delusion,
speakers of principle are good people.”

-

When he had spoken, the brahmins and householders of Khomadussa said to the Buddha, “Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.”

+

When he had spoken, the brahmins and householders of Khomadussa said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

The Linked Discourses with Brahmins are complete.

Linked Discourses With Vaṅgīsa

@@ -6386,7 +6385,7 @@
SN 9.14At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

Now at that time, after the meal, on their return from almsround, that mendicant plunged into a lotus pond and sniffed a pink lotus. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

-

“This water flower has not been given.
When you sniff it,
this is one factor of theft.
Good sir, you are a thief of scent!”

+

“This water flower has not been given.
When you sniff it,
this is one factor of theft.
Good fellow, you are a thief of scent!”

“I do not take, nor do I break;
I sniff the water flower from afar.
So based on what evidence
do you call me a thief of scent?

Why don’t you accuse someone
who does such vandalizing
as digging up the roots,
or breaking off the flowers?”

“I have nothing to say
to a person who is a crude vandal,
soiled like a used nappy.
You’re the one who deserves to be spoken to.

@@ -6523,7 +6522,7 @@
SN 10.3“That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away.

Then Spiky said to the Buddha, “Are you afraid, ascetic?”

-

“No, sir, I’m not afraid. But your touch is nasty.”

+

“No, good sir, I’m not afraid. But your touch is nasty.”

“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

@@ -6647,20 +6646,20 @@
SN 10.11SN 10.12With Āḷavaka Āḷavakasutta

So I have heard. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka.

Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!”

-

Saying, “All right, sir,” the Buddha went out.

+

Saying, “All right, good sir,” the Buddha went out.

“Get in, ascetic!”

-

Saying, “All right, sir,” the Buddha went in.

+

Saying, “All right, good sir,” the Buddha went in.

And for a second time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

-

Saying, “All right, sir,” the Buddha went out.

+

Saying, “All right, good sir,” the Buddha went out.

“Get in, ascetic!”

-

Saying, “All right, sir,” the Buddha went in.

+

Saying, “All right, good sir,” the Buddha went in.

And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

-

Saying, “All right, sir,” the Buddha went out.

+

Saying, “All right, good sir,” the Buddha went out.

“Get in, ascetic!”

-

Saying, “All right, sir,” the Buddha went in.

+

Saying, “All right, good sir,” the Buddha went in.

And for a fourth time the native spirit Āḷavaka said to the Buddha,

“Get out, ascetic!”

-

“No, sir, I won’t get out. Do what you must.”

+

“No, good sir, I won’t get out. Do what you must.”

“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

@@ -6925,7 +6924,7 @@
SN 11.3There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Once upon a time, mendicants, a battle was fought between the gods and the titans. Then Sakka, lord of gods, addressed the gods of the thirty-three:

-

‘Good sirs, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest. Then your fear and terror will go away.

+

‘Good fellows, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest. Then your fear and terror will go away.

If you can’t see my banner’s crest, then look up at the banner’s crest of the Progenitor, king of gods. Then your fear and terror will go away.

If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods. Then your fear and terror will go away.

If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods. Then your fear and terror will go away.’

@@ -6947,8 +6946,8 @@
SN 11.3SN 11.4With Vepacitti Vepacittisutta

At Sāvatthī.

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

-

Then Vepacitti, lord of titans, addressed the titans, ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

-

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

+

Then Vepacitti, lord of titans, addressed the titans, ‘My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

+

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods.

And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words. So Mātali the charioteer addressed Sakka in verse,

@@ -7125,8 +7124,8 @@
SN 11.14At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Once upon a time, mendicants, there was a poor person, destitute and pitiful. They took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There they outshone the other gods in beauty and glory.

-

But the gods of the thirty-three complained, grumbled, and objected, ‘Oh, how incredible, how amazing! For when this god was a human being in their past life they were poor, destitute, and pitiful. And when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

-

Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘Good sirs, don’t complain about this god. When this god was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

+

But the gods of the thirty-three complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! For when this god was a human being in their past life they were poor, destitute, and pitiful. And when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

+

Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘Good fellows, don’t complain about this god. When this god was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

Then Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

‘Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

@@ -7170,7 +7169,7 @@
SN 11.17SN 11.18Who Sakka Worships Gahaṭṭhavandanāsutta

At Sāvatthī.

“Once upon a time, mendicants, Sakka, lord of gods, addressed his charioteer Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

-

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

+

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the different quarters.

So Mātali the charioteer addressed Sakka in verse:

@@ -7186,7 +7185,7 @@
SN 11.18SN 11.19Who Sakka Worships Satthāravandanāsutta

Near Sāvatthī in Jeta’s Grove.

“Once upon a time, mendicants, Sakka, lord of gods, addressed his charioteer Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

-

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

+

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the Buddha.

So Mātali the charioteer addressed Sakka in verse:

@@ -7202,7 +7201,7 @@
SN 11.19SN 11.20Who Sakka Worships Saṁghavandanāsutta

Near Sāvatthī in Jeta’s Grove.

“Once upon a time, mendicants, Sakka, lord of gods, addressed his charioteer Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

-

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

+

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the mendicant Saṅgha.

So Mātali the charioteer addressed Sakka in verse:

@@ -7230,9 +7229,9 @@
SN 11.21SN 11.22Ugly Dubbaṇṇiyasutta

Near Sāvatthī in Jeta’s Grove.

“Once upon a time, mendicants, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods.

-

But the gods of the thirty-three complained, grumbled, and objected, ‘Oh, how incredible, how amazing! This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’ But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.

-

So the gods went up to Sakka and told him what had happened, adding, ‘Surely, good sir, that must be the anger-eating spirit!’

-

Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the anger-eating spirit, and pronounced his name three times: ‘Good sir, I am Sakka, lord of gods! Good sir, I am Sakka, the lord of gods!’ But the more Sakka pronounced his name, the uglier and more deformed the spirit became, until eventually it vanished right there.

+

But the gods of the thirty-three complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’ But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.

+

So the gods went up to Sakka and told him what had happened, adding, ‘Surely, good fellow, that must be the anger-eating spirit!’

+

Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the anger-eating spirit, and pronounced his name three times: ‘Good fellow, I am Sakka, lord of gods! Good fellow, I am Sakka, the lord of gods!’ But the more Sakka pronounced his name, the uglier and more deformed the spirit became, until eventually it vanished right there.

Then Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

‘My mind isn’t easily upset;
I’m not easily drawn into the maelstrom.
I don’t get angry for long,
anger doesn’t last in me.

@@ -7246,9 +7245,9 @@
SN 11.23“Once upon a time, mendicants, Vepacitti, lord of titans, was sick, suffering, gravely ill. So Sakka went to see him to ask after his illness.

Vepacitti saw Sakka coming off in the distance, and said to him, ‘Heal me, lord of gods!’

‘Teach me, Vepacitti, the Sambari sorcery.’

-

‘I can’t do that, good sir, until I have consulted with the titans.’

-

Then Vepacitti, lord of titans, asked the titans, ‘Good sirs, may I teach the Sambari sorcery to Sakka, lord of gods?’

-

‘Do not, good sir, teach the Sambari sorcery to Sakka!’

+

‘I can’t do that, good fellow, until I have consulted with the titans.’

+

Then Vepacitti, lord of titans, asked the titans, ‘Good fellows, may I teach the Sambari sorcery to Sakka, lord of gods?’

+

‘Do not, good fellow, teach the Sambari sorcery to Sakka!’

So Vepacitti addressed Sakka in verse:

‘O Maghavā, O Sakka,
king of gods, Sujā’s husband,
a sorceror falls into the terrible hell—
like Sambara, for a hundred years.’”

@@ -8041,12 +8040,12 @@
SN 12.17So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. The naked ascetic Kassapa saw the Buddha coming off in the distance. He went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he stood to one side and said to the Buddha,

-

“I’d like to ask Mister Gotama about a certain point, if you’d take the time to answer.”

+

“I’d like to ask the worthy Gotama about a certain point, if you’d take the time to answer.”

“Kassapa, it’s the wrong time for questions. We’ve entered an inhabited area.”

A second time, and a third time, Kassapa spoke to the Buddha and the Buddha replied. When this was said, Kassapa said to the Buddha,

“I don’t want to ask much.”

“Ask what you wish, Kassapa.”

-

“Well, Mister Gotama, is suffering made by oneself?”

+

“Well, worthy Gotama, is suffering made by oneself?”

“Not so, Kassapa,” said the Buddha.

“Then is suffering made by another?”

“Not so, Kassapa,” said the Buddha.

@@ -8056,9 +8055,9 @@
SN 12.17“Not so, Kassapa,” said the Buddha.

“Well, is there no such thing as suffering?”

“It’s not that there’s no such thing as suffering. Suffering is real.”

-

“Then does Mister Gotama not know or see suffering?”

+

“Then does the worthy Gotama not know or see suffering?”

“It’s not that I don’t know or see suffering. I do know suffering, I do see suffering.”

-

“Mister Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as suffering. And you say that you do know suffering, and you do see suffering. Sir, explain suffering to me! Teach me about suffering!”

+

“Worthy Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as suffering. And you say that you do know suffering, and you do see suffering. Sir, explain suffering to me! Teach me about suffering!”

“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism. Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

When this was said, Kassapa said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

@@ -8071,7 +8070,7 @@
SN 12.17SN 12.18With Timbaruka Timbarukasutta

At Sāvatthī.

Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Well, Mister Gotama, are pleasure and pain made by oneself?”

+

“Well, worthy Gotama, are pleasure and pain made by oneself?”

“Not so, Timbaruka,” said the Buddha.

“Then are pleasure and pain made by another?”

“Not so, Timbaruka,” said the Buddha.

@@ -8081,12 +8080,12 @@
SN 12.18“Not so, Timbaruka,” said the Buddha.

“Well, is there no such thing as pleasure and pain?”

“It’s not that there’s no such thing as pleasure and pain. Pleasure and pain are real.”

-

“Then does Mister Gotama not know or see suffering?”

+

“Then does the worthy Gotama not know or see suffering?”

“It’s not that I don’t know or see pleasure and pain. I do know pleasure and pain, I do see pleasure and pain.”

-

“Mister Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as pleasure and pain. And you say that you do know pleasure and pain, and you do see pleasure and pain. Sir, explain pleasure and pain to me! Teach me about pleasure and pain!”

+

“Worthy Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as pleasure and pain. And you say that you do know pleasure and pain, and you do see pleasure and pain. Sir, explain pleasure and pain to me! Teach me about pleasure and pain!”

“Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

-

When he said this, the wanderer Timbaruka said to the Buddha, “Excellent, Mister Gotama! Excellent! … I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the wanderer Timbaruka said to the Buddha, “Excellent, worthy Gotama! Excellent! … I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 12.19The Astute and the Foolish Bālapaṇḍitasutta
@@ -8237,7 +8236,7 @@
SN 12.31At one time the Buddha was staying near Sāvatthī.

Then the Buddha said to Venerable Sāriputta, “Sāriputta, this was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

-

‘There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good sir,
when asked, for you are alert.’

+

‘There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good fellow,
when asked, for you are alert.’

How should we see the detailed meaning of this brief statement?”

When he said this, Sāriputta kept silent.

@@ -8249,7 +8248,7 @@
SN 12.31And what, sir, is one who has appraised the teaching? Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it originated with that as fuel. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one has appraised the teaching.

Sir, regarding what was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

-

‘There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good sir,
when asked, for you are alert.’

+

‘There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good fellow,
when asked, for you are alert.’

This is how I understand the detailed meaning of what was said in brief.”

“Good, good, Sāriputta!” (The Buddha repeated all of Sāriputta’s explanation, concluding:)

@@ -8436,31 +8435,31 @@
SN 12.45SN 12.46A Certain Brahmin Aññatarabrāhmaṇasutta

At Sāvatthī.

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Mister Gotama, does the person who does the deed experience the result?”

+

“Worthy Gotama, does the person who does the deed experience the result?”

“‘The person who does the deed experiences the result’: this is one extreme, brahmin.”

“Then does one person do the deed and another experience the result?”

“‘One person does the deed and another experiences the result’: this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease … That is how this entire mass of suffering ceases.’”

-

When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 12.47Jānussoṇi Jāṇussoṇisutta

At Sāvatthī.

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

-

“Mister Gotama, does all exist?”

+

“Worthy Gotama, does all exist?”

“‘All exists’: this is one extreme, brahmin.”

“Then does all not exist?”

“‘All does not exist’: this is the second extreme.

Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

-

When he said this, the brahmin Jānussoṇi said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the brahmin Jānussoṇi said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 12.48A Cosmologist Lokāyatikasutta

At Sāvatthī.

Then a brahmin cosmologist went up to the Buddha … Seated to one side he said to the Buddha:

-

“Mister Gotama, does all exist?”

+

“Worthy Gotama, does all exist?”

“‘All exists’: this is the oldest cosmology, brahmin.”

“Then does all not exist?”

“‘All does not exist’: this is the second cosmology.

@@ -8470,7 +8469,7 @@
SN 12.48“‘All is a plurality’: this is the fourth cosmology.

Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

-

When he said this, the brahmin cosmologist said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the brahmin cosmologist said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 12.49A Noble Disciple Ariyasāvakasutta
@@ -8716,12 +8715,12 @@
SN 12.66There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grew. As their craving grew, their attachments grew. As their attachments grew, their suffering grew. And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.

There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving will grow. As their craving grows, their attachments will grow. As their attachments grow, their suffering will grow. And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.

There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

-

Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, mister, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ He wouldn’t reject that beverage. Hastily, without reflection, he’d drink it, resulting in death or deadly pain.

+

Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, worthy man, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ He wouldn’t reject that beverage. Hastily, without reflection, he’d drink it, resulting in death or deadly pain.

In the same way, there are ascetics and brahmins of the past … future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They will give up craving. Giving up craving … they will be freed from suffering, I say.

There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.

-

Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, mister, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ Then that man might think: ‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ He’d reject that beverage. After appraisal, he wouldn’t drink it, and it wouldn’t result in death or deadly pain.

+

Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, worthy man, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ Then that man might think: ‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ He’d reject that beverage. After appraisal, he wouldn’t drink it, and it wouldn’t result in death or deadly pain.

In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

There will be ascetics and brahmins in the future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”

@@ -9993,13 +9992,13 @@
SN 15.7
SN 15.8The Ganges Gaṅgāsutta

Near Rājagaha, in the Bamboo Grove. Then a certain brahmin went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and asked the Buddha, “Mister Gotama, how many eons have passed?”

+

When the greetings and polite conversation were over, he sat down to one side and asked the Buddha, “Worthy Gotama, how many eons have passed?”

“Brahmin, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”

-

“But Mister Gotama, can you give a simile?”

+

“But worthy Gotama, can you give a simile?”

“I can,” said the Buddha.

“Consider the Ganges river from where it originates to where it meets the ocean. Between these places it’s not easy to calculate how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand. The eons that have passed are more than this. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.

Why is that? Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-

When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 15.9A Stick Daṇḍasutta
@@ -10334,7 +10333,7 @@
SN 16.10And a second time …

And a third time, Ānanda said, “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.”

Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat on the seat spread out. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left.

-

But the nun Thullatissā was upset and blurted out, “What is Mister Mahākassapa thinking, that he’d teach Dhamma in front of Mister Ānanda, the Videhan sage? He’s like a needle seller who thinks they can sell a needle to a needle maker!”

+

But the nun Thullatissā was upset and blurted out, “What is the worthy Mahākassapa thinking, that he’d teach Dhamma in front of the worthy Ānanda, the Videhan sage? He’s like a needle seller who thinks they can sell a needle to a needle maker!”

Mahākassapa heard Thullatissā say these words, and he said to Ānanda, “Is that right, Reverend Ānanda? Am I the needle seller and you the needle maker? Or am I the needle maker and you the needle seller?”

“Forgive her, sir. The woman’s a fool.”

“Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further!

@@ -10358,8 +10357,8 @@
SN 16.11“So what exactly are you doing, wandering together with these junior mendicants? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness. It’s like you’re wandering about wrecking crops and ruining families! Your following is falling apart, Reverend Ānanda, and those just getting started are slipping away. Yet this boy knows no bounds!”

“Though there are grey hairs on my head, I still can’t escape being called a boy by Venerable Mahākassapa.”

“It’s because you wander with these junior mendicants. … Your following is falling apart, Reverend Ānanda, and those just getting started are slipping away. Yet this boy knows no bounds!”

-

The nun Thullanandā heard a rumor that Mister Mahākassapa had rebuked Mister Ānanda the Videhan sage by calling him a boy.

-

She was upset and blurted out, “How can Mister Mahākassapa, who formerly followed another religion, presume to rebuke Mister Ānanda the Videhan sage by calling him a boy?”

+

The nun Thullanandā heard a rumor that Worthy Mahākassapa had rebuked the worthy Ānanda the Videhan sage by calling him a boy.

+

She was upset and blurted out, “How can the worthy Mahākassapa, who formerly followed another religion, presume to rebuke the worthy Ānanda the Videhan sage by calling him a boy?”

Mahākassapa heard Thullanandā say these words, and he said to Ānanda, “Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection.

Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall acknowledging any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha.

Formerly when I was still a layman, I thought: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

@@ -10803,8 +10802,8 @@
SN 17.22SN 17.23An Only Son Ekaputtakasutta

At Sāvatthī.

“Possessions, honor, and popularity are brutal …

-

A faithful laywoman with a dear and beloved only son would rightly appeal to him, ‘My darling, please be like the householder Citta and Hatthaka of Ãḷavī.’

-

These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Ãḷavī.

+

A faithful laywoman with a dear and beloved only son would rightly appeal to him, ‘My darling, please be like the householder Citta and Hatthaka of Āḷavī.’

+

These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Āḷavī.

‘But my darling, if you go forth from the lay life to homelessness, please be like Sāriputta and Moggallāna.’

These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’

@@ -11391,7 +11390,7 @@
SN 19.1“Reverend Lakkhaṇa, it’s the wrong time for this question. Ask me when we’re in the Buddha’s presence.”

Then Lakkhaṇa and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from almsround, they went to the Buddha, bowed, and sat down to one side. Lakkhaṇa said to Mahāmoggallāna:

“Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. What is the cause, Reverend Moggallāna, what is the reason you smiled?”

-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

+

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh lord, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

Then the Buddha said to the mendicants:

“Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

Formerly, I too saw that being, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

@@ -11497,7 +11496,7 @@
SN 19.20
SN 19.21A Bad Novice Nun Pāpasāmaṇerīsutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a novice nun flying through the air. Her outer robe, bowl, belt, and body were burning, blazing, and glowing as she screamed in pain. It occurred to me: ‘Oh, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

+

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a novice nun flying through the air. Her outer robe, bowl, belt, and body were burning, blazing, and glowing as she screamed in pain. It occurred to me: ‘Oh lord, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

Then the Buddha said to the mendicants:

“Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

Formerly, I too saw that novice nun, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

@@ -14342,9 +14341,9 @@
SN 22.82“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

“One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

Now at that time one of the mendicants had the thought:

-

“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?”

+

“So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?”

Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

-

“It’s possible that some futile person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: ‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?’ Now, mendicants, you have been educated by me in questioning with regards to all these things in all such cases.

+

“It’s possible that some futile person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: ‘So it seems, good fellow, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?’ Now, mendicants, you have been educated by me in questioning with regards to all these things in all such cases.

What do you think, mendicants? Is form permanent or impermanent?”

“Impermanent, sir.”

“Is feeling … perception … choices … consciousness permanent or impermanent?”

@@ -17732,42 +17731,42 @@

The Chapter with Va
SN 33.1Not Knowing Form Rūpaaññāṇasutta

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

+

“What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

“Vaccha, it is because of not knowing form, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

SN 33.2Not Knowing Feeling Vedanāaññāṇasutta

At Sāvatthī.

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal … after death, a realized one neither still exists nor no longer exists.”

+

“What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal … after death, a realized one neither still exists nor no longer exists.”

“Vaccha, it is because of not knowing feeling, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

SN 33.3Not Knowing Perception Saññāaññāṇasutta

At Sāvatthī.

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

+

“What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …”

“Vaccha, it is because of not knowing perception, its origin, its cessation, and the practice that leads to its cessation …”

SN 33.4Not Knowing Choices Saṅkhāraaññāṇasutta

At Sāvatthī.

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

+

“What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …”

“Vaccha, it is because of not knowing choices, their origin, their cessation, and the practice that leads to their cessation …”

SN 33.5Not Knowing Consciousness Viññāṇaaññāṇasutta

At Sāvatthī.

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

+

“What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …”

“Vaccha, it is because of not knowing consciousness, its origin, its cessation, and the practice that leads to its cessation …”

SN 33.6–10Five Discourses on Not Seeing Form, Etc. Rūpaadassanādisuttapañcaka

At Sāvatthī.

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

+

“What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …”

“Vaccha, it is because of not seeing form …” “… feeling …” “… perception …” “… choices …” “… consciousness, its origin, its cessation, and the practice that leads to its cessation …”

@@ -17843,7 +17842,7 @@
SN 33.51–5

At Sāvatthī.

Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

+

“What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …”

“Vaccha, it is because of not directly experiencing form …

@@ -21054,11 +21053,11 @@
SN 35.126
SN 35.127With Bhāradvāja Bhāradvājasutta

At one time Venerable Bhāradvāja the Alms-Gatherer was staying near Kosambī, in Ghosita’s Monastery. Then King Udena went up to Bhāradvāja the Alms-Gatherer and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to him:

-

“Mister Bhāradvāja, there are these young monks who are youthful, with pristine black hair, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?”

+

“Worthy Bhāradvāja, there are these young monks who are youthful, with pristine black hair, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?”

“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

‘Please, monks, think of women your mother’s age as your mother. Think of women your sister’s age as your sister. And think of women your daughter’s age as your daughter.’

This is a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”

-

“But Mister Bhāradvāja, the mind is wanton. Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”

+

“But worthy Bhāradvāja, the mind is wanton. Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”

“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

‘Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’

This is also a cause, great king, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.”

@@ -21066,9 +21065,9 @@
SN 35.127“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

‘Please, monks, live with sense doors guarded. When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’

This is also a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”

-

“It’s incredible, Mister Bhāradvāja, it’s amazing! How well this was said by the Buddha! This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.

+

“It’s incredible, worthy Bhāradvāja, it’s amazing! How well this was said by the Buddha! This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.

For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me.

-

Excellent, Mister Bhāradvāja! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Bhāradvāja has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Bhāradvāja remember me as a lay follower who has gone for refuge for life.”

+

Excellent, worthy Bhāradvāja! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Bhāradvāja has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Bhāradvāja remember me as a lay follower who has gone for refuge for life.”

SN 35.128With Soṇa Soṇasutta
@@ -21123,7 +21122,7 @@
SN 35.132“I did.”

“But what kind of discussion did you have with them?”

“This is the discussion I had with these young students.” And he repeated the verses in full.

-

“Mister Kaccāna spoke of someone who doesn’t guard the sense doors. How do you define someone who doesn’t guard the sense doors?”

+

“Worthy Kaccāna spoke of someone who doesn’t guard the sense doors. How do you define someone who doesn’t guard the sense doors?”

“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

When they hear a sound with their ears …

When they smell an odor with their nose …

@@ -21131,7 +21130,7 @@
SN 35.132When they feel a touch with their body …

When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

That’s how someone doesn’t guard the sense doors.”

-

“It’s incredible, Mister Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are unguarded!

+

“It’s incredible, worthy Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are unguarded!

You also spoke of someone who does guard the sense doors. How do you define someone who does guard the sense doors?”

“Brahmin, take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

When they hear a sound with their ears …

@@ -21140,7 +21139,7 @@
SN 35.132When they feel a touch with their body …

When they know an idea with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

That’s how someone guards the sense doors.”

-

“It’s incredible, Mister Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are guarded! Excellent, Mister Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Kaccāna has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Kaccāna remember me as a lay follower who has gone for refuge for life.

+

“It’s incredible, worthy Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are guarded! Excellent, worthy Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.

Please come to my family just as you go to the families of the lay followers in Makkarakaṭa. The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.”

@@ -21149,14 +21148,14 @@
SN 35.133Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk.

Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, “Please, madam, you should know this. The ascetic Udāyī proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”

“Then, young student, invite him in my name for tomorrow’s meal.”

-

“Yes, madam,” he replied. He went to Udāyī and said, “Sir, might Mister Udāyī please accept an offering of tomorrow’s meal from my tutor’s wife, the brahmin lady of the Verahaccāni clan.” Udāyī consented with silence.

+

“Yes, madam,” he replied. He went to Udāyī and said, “Sir, might the worthy Udāyī please accept an offering of tomorrow’s meal from my tutor’s wife, the brahmin lady of the Verahaccāni clan.” Udāyī consented with silence.

Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out. Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.

When Udāyī had eaten and washed his hand and bowl, she put on a pair of shoes, sat on a high seat, covered her head, and said to him, “Ascetic, preach the Dhamma.”

“There will be an occasion for that, sister,” he replied, then got up from his seat and left.

For a second time that young student went to Venerable Udāyī …

And for a second time that young student went to the brahmin lady of the Verahaccāni clan …

She said to him, “You keep praising the ascetic Udāyī like this. But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.”

-

“Madam, that’s because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach. For the good sirs respect the teaching.”

+

“Madam, that’s because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach. For the good fellows respect the teaching.”

“Then, young student, invite him in my name for tomorrow’s meal.”

“Yes, madam,” he replied. …

Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.

@@ -21750,14 +21749,14 @@

The Chapter on the Simi
SN 35.238The Simile of the Vipers Āsīvisopamasutta

“Mendicants, suppose there were four lethal poisonous vipers. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

-

They’d say to him, ‘Mister, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep. But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain. So then, mister, do what has to be done.’

+

They’d say to him, ‘Worthy man, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep. But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain. So then, worthy man, do what has to be done.’

Then that man, terrified of those four poisonous vipers, would flee this way or that.

-

They’d say to him, ‘Mister, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!” So then, mister, do what has to be done.’

+

They’d say to him, ‘Worthy man, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!” So then, worthy man, do what has to be done.’

Then that man, terrified of those four poisonous vipers and those five deadly enemies, would flee this way or that.

-

They’d say to him, ‘Mister, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!” So then, mister, do what has to be done.’

+

They’d say to him, ‘Worthy man, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!” So then, worthy man, do what has to be done.’

Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer, would flee this way or that.

He’d see an empty village. But whatever house he enters is vacant, deserted, and empty. And whatever vessel he touches is vacant, hollow, and empty.

-

They’d say to him, ‘Mister, there are bandits who raid villages, and they’re striking now. So then, mister, do what has to be done.’

+

They’d say to him, ‘Worthy man, there are bandits who raid villages, and they’re striking now. So then, worthy man, do what has to be done.’

Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that.

He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril. But there’s no ferryboat or bridge for crossing over.

Then that man thought, ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’

@@ -21908,11 +21907,11 @@
SN 35.244Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Slowly the drops fall, but then they quickly dry up and evaporate.

In the same way, perhaps while that mendicant is conducting themselves and living in this way, bad, unskillful memories and thoughts prone to fetters arise every so often due to loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, get rid of, eliminate, and obliterate those thoughts.

This is how a mendicant has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them.

-

While that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family would invite them to accept wealth, saying, ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

+

While that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family would invite them to accept wealth, saying, ‘Please, worthy man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’

What do you think, mendicants? Would they still succeed?”

“No, sir. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

-

“In the same way, while that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying, ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

+

“In the same way, while that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying, ‘Please, worthy man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.”

@@ -21924,12 +21923,12 @@
SN 35.245“When a mendicant truly understands the origin and ending of the four principal states, at that point their vision is well purified.”

“When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified.”

Not content with any of those answers, that mendicant went up to the Buddha and told him what had happened. Then he asked, “Sir, at what point is a mendicant’s vision well purified?”

-

“Mendicant, suppose a person had never seen a parrot tree. They’d go up to someone who had seen a parrot tree and ask them, ‘Mister, what’s a parrot tree like?’

+

“Mendicant, suppose a person had never seen a parrot tree. They’d go up to someone who had seen a parrot tree and ask them, ‘Worthy man, what’s a parrot tree like?’

They’d say, ‘A parrot tree is blackish, like a charred stump.’ Now, at that time a parrot tree may well have been just as that person saw it.

Not content with that answer, that person would go up to a series of other people and receive the following answers: ‘A parrot tree is reddish, like a scrap of meat.’ ‘A parrot tree has flaking bark and burst pods, like a sirisa.’ ‘A parrot tree has luxuriant, shady foliage, like a banyan.’ Now, at each of those times a parrot tree may well have been just as those people saw them.

In the same way, those true persons each answered according to what they were focused on when their vision was well purified.

Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.

-

A swift pair of messengers would arrive from the east and say to the gatekeeper, ‘Mister, where is the lord of the city?’

+

A swift pair of messengers would arrive from the east and say to the gatekeeper, ‘Worthy man, where is the lord of the city?’

They’d say, ‘There he is, sirs, seated at the central square.’

Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.

A swift pair of messengers would come from the west … north … south … deliver a message of truth to the lord of the city and depart the way they came.

@@ -21989,8 +21988,8 @@
SN 35.247SN 35.248The Sheaf of Barley Yavakalāpisutta

“Mendicants, suppose a sheaf of barley was placed at a crossroads. Then six people would come along carrying flails, and started threshing the sheaf of barley. So that sheaf of barley would be thoroughly threshed by those six flails. Then a seventh person would come along carrying a flail, and they’d give the sheaf of barley a seventh threshing. So that sheaf of barley would be even more thoroughly threshed by that seventh flail.

In the same way, an unlearned ordinary person is struck in the eye by both pleasant and unpleasant sights. They’re struck in the ear … nose … tongue … body … mind by both pleasant and unpleasant ideas. And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that futile person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.

-

Once upon a time, a battle was fought between the gods and the titans. Then Vepacitti, lord of titans, addressed the titans, ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

-

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

+

Once upon a time, a battle was fought between the gods and the titans. Then Vepacitti, lord of titans, addressed the titans, ‘My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

+

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods.

And there Vepacitti remained bound by his limbs and neck. That is, until he thought, ‘It’s the gods who are principled, while the titans are unprincipled. Now I belong right here in the castle of the gods.’ Then he found himself freed from the bonds on his limbs and neck. He entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.

But when he thought, ‘It’s the titans who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the titans,’ he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.

@@ -22488,10 +22487,10 @@

The Chapter o

SN 36.21With Sīvaka Sīvakasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Then the wanderer Moḷiyasīvaka went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Mister Gotama, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ What does Mister Gotama say about this?”

+

“Worthy Gotama, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ What does the worthy Gotama say about this?”

“Sīvaka, some feelings stem from bile disorders. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.

Some feelings stem from phlegm disorders … wind disorders … their conjunction … change in weather … not taking care of yourself … overexertion … Some feelings are the result of past deeds. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.”

-

When he said this, the wanderer Moḷiyasīvaka said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the wanderer Moḷiyasīvaka said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

“Bile, phlegm, and wind,
their conjunction, and the weather,
not taking care of yourself, overexertion,
and the result of deeds is the eighth.”

@@ -23824,13 +23823,13 @@
SN 41.8Citta the householder heard that they had arrived. Together with several lay followers, he went up to the Jain Ñātika and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side. The Jain Ñātika said to him, “Householder, do you have faith in the ascetic Gotama’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”

“Sir, in this case I don’t rely on faith in the Buddha’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected.”

-

When he said this, the Jain Ñātika looked up at his assembly and said, “See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”

+

When he said this, the Jain Ñātika looked up at his assembly and said, “See, good fellows, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”

“What do you think, sir? Which is better—knowledge or faith?”

“Knowledge is definitely better than faith, householder.”

“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”

-

When he said this, the Jain Ñātika looked askance at his own assembly and said, “See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!”

-

“Sir, just now I understood you to say: ‘See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all.’ But then I understood you to say: ‘See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!’ If your first statement is true, the second is wrong. If your first statement is wrong, the second is true.

+

When he said this, the Jain Ñātika looked askance at his own assembly and said, “See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!”

+

“Sir, just now I understood you to say: ‘See, good fellows, how straightforward this householder Citta is! He’s not devious or deceitful at all.’ But then I understood you to say: ‘See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!’ If your first statement is true, the second is wrong. If your first statement is wrong, the second is true.

And also, sir, these ten legitimate questions are relevant. When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me. ‘One thing: question, summary, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, summary, and answer.’”

Then Citta got up from his seat and left without asking the Jain Ñātika these ten legitimate questions.

@@ -23842,13 +23841,13 @@

SN 41.9“It’s been thirty years, householder.”

“But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“I have no such achievement, householder, only nakedness, baldness, and pokes in the buttocks.”

-

Citta said to him, “Oh, how incredible, how amazing, how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nakedness, baldness, and pokes in the buttocks.”

+

Citta said to him, “Oh lord, how incredible, how amazing, how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nakedness, baldness, and pokes in the buttocks.”

“But householder, how long have you been a lay follower?”

“It’s been thirty years, sir.”

“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“How, sir, could I not? For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

If I pass away before the Buddha, it would be no wonder if the Buddha declares of me: ‘The householder Citta is bound by no fetter that might return him to this world.’”

-

When this was said, Kassapa said to Citta, “Oh, how incredible, how amazing, how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation. Householder, may I receive the going forth, the ordination in this teaching and training?”

+

When this was said, Kassapa said to Citta, “Oh lord, how incredible, how amazing, how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation. Householder, may I receive the going forth, the ordination in this teaching and training?”

Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them:

“Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine. May the senior monks give him the going forth, the ordination. I’ll make sure that he’s provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

@@ -24199,8 +24198,8 @@
SN 42.13I understand magic and its result. And I understand how magicians practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

I understand killing living creatures and its result. And I understand how those who kill living creatures practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. I understand stealing … sexual misconduct … lying … divisive speech … harsh speech … talking nonsense … covetousness … ill will … wrong view and its result. And I understand how those who have wrong view practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

There are some ascetics and brahmins who have this doctrine and view: ‘Everyone who kills living creatures experiences pain and sadness in this very life. Everyone who steals … commits sexual misconduct … lies experiences pain and sadness in this very life.’

-

But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man attacked the king’s enemy and killed them. The king was delighted and gave him this reward. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’

-

And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man is an enemy of the king, and he has murdered a man or a woman. That’s why the rulers arrested him and inflicted such punishment.’

+

But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king. You might ask someone: ‘Worthy man, what did that man do?’ And they’d reply: ‘Worthy man, that man attacked the king’s enemy and killed them. The king was delighted and gave him this reward. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’

+

And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head. You might ask someone: ‘Worthy man, what did that man do?’ And they’d reply: ‘Worthy man, that man is an enemy of the king, and he has murdered a man or a woman. That’s why the rulers arrested him and inflicted such punishment.’

What do you think, chief? Have you seen or heard of such a thing?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“Since this is so, the ascetics and brahmins whose view is that everyone who kills living creatures experiences pain and sadness in this very life: are they right or wrong?”

@@ -24213,18 +24212,18 @@
SN 42.13“They have wrong view, sir.”

“But is it appropriate to have confidence in those of wrong view?”

“No, sir.”

-

“You can see someone, garlanded and adorned … ‘Mister, that man attacked the king’s enemy and took their valuables. The king was delighted and gave him this reward. …’ …

-

And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man took something from a village or wilderness, with the intention to commit theft. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

+

“You can see someone, garlanded and adorned … ‘Worthy man, that man attacked the king’s enemy and took their valuables. The king was delighted and gave him this reward. …’ …

+

And you can see someone else, his arms tied tightly behind his back … ‘Worthy man, that man took something from a village or wilderness, with the intention to commit theft. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“Since this is so, the ascetics and brahmins whose view is that everyone who steals experiences pain and sadness in this very life: are they right or wrong? … Is it appropriate to have confidence in them?”

“No, sir.”

-

“You can see someone, garlanded and adorned … ‘Mister, that man had sexual relations with the wives of an enemy king. The king was delighted and gave him this reward. …’ …

-

And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man had sexual relations with the women and maidens of good families. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

+

“You can see someone, garlanded and adorned … ‘Worthy man, that man had sexual relations with the wives of an enemy king. The king was delighted and gave him this reward. …’ …

+

And you can see someone else, his arms tied tightly behind his back … ‘Worthy man, that man had sexual relations with the women and maidens of good families. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“Since this is so, the ascetics and brahmins whose view is that everyone who commits sexual misconduct experiences pain and sadness in this very life: are they right or wrong? … Is it appropriate to have confidence in them?”

“No, sir.”

-

“And you can see someone, garlanded and adorned … ‘Mister, that man amused the king with lies. The king was delighted and gave him this reward. …’ …

-

And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man has ruined a householder or householder’s child by lying. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

+

“And you can see someone, garlanded and adorned … ‘Worthy man, that man amused the king with lies. The king was delighted and gave him this reward. …’ …

+

And you can see someone else, his arms tied tightly behind his back … ‘Worthy man, that man has ruined a householder or householder’s child by lying. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“Since this is so, the ascetics and brahmins whose view is that everyone who lies experiences pain and sadness in this very life: are they right or wrong?”

“They’re wrong, sir.”

@@ -24664,7 +24663,7 @@

The Chapter on the Und

SN 44.1With Khemā Khemāsutta

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time the nun Khemā was wandering in the land of the Kosalans between Sāvatthī and Sāketa when she took up residence in Toraṇavatthu. Then King Pasenadi was traveling from Sāketa to Sāvatthī, and he too stayed in Toraṇavatthu for a single night.

-

Then King Pasenadi addressed a man, “Please, mister, check if there’s a suitable ascetic or brahmin in Toraṇavatthu to whom I can pay homage.”

+

Then King Pasenadi addressed a man, “Please, worthy man, check if there’s a suitable ascetic or brahmin in Toraṇavatthu to whom I can pay homage.”

“Yes, Your Majesty,” replied that man. He searched all over Toraṇavatthu, but he couldn’t see a suitable ascetic or brahmin for the king to pay homage to.

But he saw that the nun Khemā was staying there, so he went to the king and said to him, “Your Majesty, there’s no ascetic or brahmin in Toraṇavatthu for the king to pay homage to. But there is the nun Khemā, who’s a disciple of the Blessed One, the perfected one, the fully awakened Buddha. She has a good reputation as being astute, competent, clever, learned, a brilliant speaker, and eloquent. Your Majesty may pay homage to her.”

Then King Pasenadi of Kosala went up to the nun Khemā, bowed, sat down to one side, and said to her:

@@ -24796,51 +24795,51 @@
SN 44.6
SN 44.7With Moggallāna Moggallānasutta

Then the wanderer Vacchagotta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Mahāmoggallāna:

-

“Mister Moggallāna, is this right: ‘the cosmos is eternal’?”

+

“Worthy Moggallāna, is this right: ‘the cosmos is eternal’?”

“Vaccha, this has not been declared by the Buddha.”

“Then is this right: ‘the cosmos is not eternal’ … ‘the cosmos is finite’ … ‘the cosmos is infinite’ … ‘the soul and the body are identical’ … ‘the soul and the body are different things’ … ‘a realized one still exists after death’ … ‘a realized one no longer exists after death’ … ‘a realized one both still exists and no longer exists after death’ … ‘a realized one neither still exists nor no longer exists after death’?”

“This too has not been declared by the Buddha.”

-

“What’s the cause, Mister Moggallāna, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the ascetic Gotama is asked these questions, he does not declare one of these to be true?”

+

“What’s the cause, worthy Moggallāna, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the ascetic Gotama is asked these questions, he does not declare one of these to be true?”

“Vaccha, the wanderers of other religions regard the eye like this: ‘This is mine, I am this, this is my self.’ They regard the ear … nose … tongue … body … mind like this: ‘This is mine, I am this, this is my self.’

That’s why, when asked, they declare one of those answers to be true.

The Realized One, the perfected one, the fully awakened Buddha regards the eye like this: ‘This is not mine, I am not this, this is not my self.’ He regards the ear … nose … tongue … body … mind like this: ‘This is not mine, I am not this, this is not my self.’

That’s why, when asked, he does not declare one of those answers to be true.”

Then the wanderer Vacchagotta got up from his seat and went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked the Buddha the same questions, and received the same answers.

-

He said, “It’s incredible, Mister Gotama, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Mahāmoggallāna and asked him about this matter. And he explained it to me with these words and phrases, just like Mister Gotama. It’s incredible, Mister Gotama, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

+

He said, “It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Mahāmoggallāna and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Gotama. It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

SN 44.8With Vacchagotta Vacchagottasutta

Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

-

“Mister Gotama, is this right: ‘the cosmos is eternal’?”

+

“Worthy Gotama, is this right: ‘the cosmos is eternal’?”

“This has not been declared by me, Vaccha.” …

“Then is this right: ‘a realized one neither still exists nor no longer exists after death’?”

“This too has not been declared by me.”

-

“What’s the cause, Mister Gotama, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when Mister Gotama is asked these questions, he does not declare one of these to be true?”

+

“What’s the cause, worthy Gotama, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the worthy Gotama is asked these questions, he does not declare one of these to be true?”

“Vaccha, the wanderers of other religions regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

That’s why, when asked, they declare one of those answers to be true.

The Realized One doesn’t regard form as self, self as having form, form in self, or self in form. He doesn’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

That’s why, when asked, he does not declare one of those answers to be true.”

Then the wanderer Vacchagotta got up from his seat and went to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked Mahāmoggallāna the same questions, and received the same answers.

-

He said, “It’s incredible, Mister Moggallāna, it’s amazing. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Gotama and asked him about this matter. And he explained it to me with these words and phrases, just like Mister Moggallāna. It’s incredible, Mister Moggallāna, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

+

He said, “It’s incredible, worthy Moggallāna, it’s amazing. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Gotama and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Moggallāna. It’s incredible, worthy Moggallāna, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

SN 44.9The Debating Hall Kutūhalasālāsutta

Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

-

“Mister Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

+

“Worthy Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

This bamboo-staffed ascetic Gosāla … the Jain ascetic of the Ñātika clan … Sañjaya Belaṭṭhiputta … Pakudha Kaccāyana … Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there.

But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that this one is reborn here, while that one is reborn there. Rather, he declares that they have cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.’ I had doubt and uncertainty about that: ‘How on earth can I understand the ascetic Gotama’s teaching?’”

“Vaccha, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter.

I describe rebirth for someone who has fuel for grasping, not for someone who does not. It’s like a fire which only burns with fuel, not without fuel. In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.”

-

“But when a flame is blown away by the wind, what does Mister Gotama say is its fuel then?”

+

“But when a flame is blown away by the wind, what does the worthy Gotama say is its fuel then?”

“At such a time, I say that it’s fueled by the wind. For the wind is its fuel then.”

-

“But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does Mister Gotama say is their fuel then?”

+

“But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does the worthy Gotama say is their fuel then?”

“When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving. For craving is their fuel then.”

SN 44.10With Ānanda Ānandasutta

Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Mister Gotama, does the self survive?” But when he said this, the Buddha kept silent.

+

“Worthy Gotama, does the self survive?” But when he said this, the Buddha kept silent.

“Then does the self not survive?” But for a second time the Buddha kept silent. Then the wanderer Vacchagotta got up from his seat and left.

And then, not long after Vacchagotta had left, Venerable Ānanda said to the Buddha:

“Sir, why didn’t you answer Vacchagotta’s question?”

@@ -24852,7 +24851,7 @@
SN 44.10
SN 44.11With Sabhiya Kaccāna Sabhiyakaccānasutta

At one time Venerable Sabhiya Kaccāna was staying at Ñātika in the brick house. Then the wanderer Vacchagotta went up to him, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna:

-

“Mister Kaccāna, does a realized one still exist after death?”

+

“Worthy Kaccāna, does a realized one still exist after death?”

“Vaccha, this has not been declared by the Buddha.”

“Well then, does a realized one no longer exist after death?”

“This too has not been declared by the Buddha.”

@@ -24860,9 +24859,9 @@
SN 44.11“This has not been declared by the Buddha.”

“Well then, does a realized one neither exist nor not exist after death?”

“This too has not been declared by the Buddha.”

-

“Mister Kaccāna, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

+

“Worthy Kaccāna, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

“In order to describe him as ‘formed’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without anything left over, how could you describe him in any such terms?”

-

“Mister Kaccāna, how long has it been since you went forth?”

+

“Worthy Kaccāna, how long has it been since you went forth?”

“Not long, reverend: three years.”

“Well, you’ve learned a lot already, let alone what lies ahead!”

The Linked Discourses on undeclared questions are complete.

@@ -25843,9 +25842,9 @@
SN 45.9SN 45.10With Nandiya Nandiyasutta

At Sāvatthī.

Then the wanderer Nandiya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

-

“Mister Gotama, how many things, when developed and cultivated, have extinguishment as their culmination, destination, and end?”

+

“Worthy Gotama, how many things, when developed and cultivated, have extinguishment as their culmination, destination, and end?”

“These eight things, when developed and cultivated, have extinguishment as their culmination, destination, and end. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things, when developed and cultivated, have extinguishment as their culmination, destination, and end.”

-

When he said this, the wanderer Nandiya said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the wanderer Nandiya said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

The Chapter on Meditation

@@ -26458,7 +26457,7 @@
SN 45.160“Mendicants, suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’

What do you think, mendicants? Would they succeed?”

“No, sir. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

-

“In the same way, while a mendicant develops and cultivates the noble eightfold path, if rulers or their chief ministers, friends or colleagues, relatives or kin should invite them to accept wealth, saying: ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ It is quite impossible for a mendicant who develops and cultivates the noble eightfold path to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

+

“In the same way, while a mendicant develops and cultivates the noble eightfold path, if rulers or their chief ministers, friends or colleagues, relatives or kin should invite them to accept wealth, saying: ‘Please, worthy man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ It is quite impossible for a mendicant who develops and cultivates the noble eightfold path to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

And how does a mendicant develop the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path.”

The Chapter on Searches

@@ -27370,7 +27369,7 @@
SN 46.5
SN 46.6Kuṇḍaliya Kuṇḍaliyasutta

At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Mister Gotama, I like to hang around the monasteries and visit the assemblies. When I’ve finished breakfast, it’s my habit to wander from monastery to monastery, from park to park. There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault. But what benefit does Mister Gotama live for?”

+

“Worthy Gotama, I like to hang around the monasteries and visit the assemblies. When I’ve finished breakfast, it’s my habit to wander from monastery to monastery, from park to park. There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault. But what benefit does the worthy Gotama live for?”

“The benefit the Realized One lives for, Kuṇḍaliya, is the fruit of knowledge and freedom.”

“But what things must be developed and cultivated in order to fulfill knowledge and freedom?”

“The seven awakening factors.”

@@ -27386,7 +27385,7 @@
SN 46.6And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation? A mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind. That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation.

And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom? A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

-

When he said this, the wanderer Kuṇḍaliya said to the Buddha, “Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the wanderer Kuṇḍaliya said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 46.7A Bungalow Kūṭāgārasutta
@@ -27731,7 +27730,7 @@
SN 46.54SN 46.55With Saṅgārava Saṅgāravasutta

At Sāvatthī.

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”

+

“What is the cause, worthy Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”

“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

@@ -27763,7 +27762,7 @@
SN 46.55Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do spring to mind, let alone those that are practiced.

These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

-

When he said this, Saṅgārava said to the Buddha, “Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, Saṅgārava said to the Buddha, “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 46.56With Prince Abhaya Abhayasutta
@@ -28616,7 +28615,7 @@
SN 47.20So I have heard. At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather. And the finest lady in the land would dance and sing in a most thrilling way. On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather.

-

Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him, ‘Mister, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land. And a man with a drawn sword will follow right behind you. Wherever you spill even a drop, he’ll chop off your head right there.’

+

Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him, ‘Worthy man, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land. And a man with a drawn sword will follow right behind you. Wherever you spill even a drop, he’ll chop off your head right there.’

What do you think, mendicants? Would that person lose focus on that bowl, and negligently get distracted outside?”

“No, sir.”

“I’ve made up this simile to make a point. And this is what it means. ‘A bowl of oil filled to the brim’ is a term for mindfulness of the body.

@@ -28659,10 +28658,10 @@
SN 47.24
SN 47.25A Certain Brahmin Aññatarabrāhmaṇasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why the true teaching does not last long after the final quenching of the Realized One? And what is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

+

“What is the cause, worthy Gotama, what is the reason why the true teaching does not last long after the final quenching of the Realized One? And what is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

“Brahmin, it’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.

What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”

-

When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

+

When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

SN 47.26Partly Padesasutta
@@ -28688,7 +28687,7 @@
SN 47.28
SN 47.29With Sirivaḍḍha Sirivaḍḍhasutta

At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the householder Sirivaḍḍha was sick, suffering, gravely ill. Then he addressed a man:

-

“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

+

“Please, worthy man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

“Yes, sir,” that man replied. He did as Sirivaḍḍha asked. Ānanda consented with silence.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Sirivaḍḍha, sat down on the seat spread out, and said to him:

“I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

@@ -28700,7 +28699,7 @@
SN 47.29
SN 47.30With Mānadinna Mānadinnasutta

The same setting. Now at that time the householder Mānadinna was sick, suffering, gravely ill. Then he addressed a man:

-

“Please, mister, go to Venerable Ānanda …” …

+

“Please, worthy man, go to Venerable Ānanda …” …

“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. When I experience such painful feelings I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

“You’re fortunate, householder, so very fortunate! You have declared the fruit of non-return.”

@@ -29820,9 +29819,9 @@
SN 48.41SN 48.42The Brahmin Uṇṇābha Uṇṇābhabrāhmaṇasutta

At Sāvatthī.

Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Mister Gotama, these five faculties have different domains and different ranges, and don’t experience each others’ domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”

+

“Worthy Gotama, these five faculties have different domains and different ranges, and don’t experience each others’ domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”

“Brahmin, these five faculties have different domains and different ranges, and don’t experience each others’ domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”

-

“But Mister Gotama, what does the mind have recourse to?”

+

“But worthy Gotama, what does the mind have recourse to?”

“The mind has recourse to mindfulness.”

“But what does mindfulness have recourse to?”

“Mindfulness has recourse to freedom.”

@@ -30801,9 +30800,9 @@
SN 51.9
SN 51.10At the Cāpāla Shrine Cetiyasutta
-

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla shrine for the day’s meditation.”

+

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla Shrine for the day’s meditation.”

“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

-

Then the Buddha went up to the Cāpāla shrine, and sat down on the seat spread out. Ānanda bowed to the Buddha and sat down to one side. The Buddha said to him:

+

Then the Buddha went up to the Cāpāla Shrine, and sat down on the seat spread out. Ānanda bowed to the Buddha and sat down to one side. The Buddha said to him:

“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

For a second time … and for a third time, the Buddha said to Ānanda:

@@ -30857,7 +30856,7 @@
SN 51.14So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time several mendicants were staying beneath the longhouse. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

Then the Buddha addressed Venerable Mahāmoggallāna, “These spiritual companions of yours staying beneath the longhouse are restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with wandering mind and undisciplined faculties. Go, Moggallāna, and strike awe in those mendicants!”

“Yes, sir,” replied Mahāmoggallāna. Then he used his psychic power to make the longhouse shake and rock and tremble with his big toe. Then those mendicants stood to one side, shocked and awestruck.

-

“Oh, how incredible, how amazing! There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”

+

“Oh lord, how incredible, how amazing! There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”

Then the Buddha went up to those mendicants and said:

“Why do you, mendicants, stand to one side, shocked and awestruck?”

“It’s incredible, sir, it’s amazing! There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”

@@ -30870,13 +30869,13 @@
SN 51.14
SN 51.15The Brahmin Uṇṇābha Uṇṇābhabrāhmaṇasutta
-

So I have heard. At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. Then Uṇṇābha the brahmin went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Mister Ānanda, what’s the purpose of leading the spiritual life under the ascetic Gotama?”

+

So I have heard. At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. Then Uṇṇābha the brahmin went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Worthy Ānanda, what’s the purpose of leading the spiritual life under the ascetic Gotama?”

“The purpose of leading the spiritual life under the Buddha, brahmin, is to give up desire.”

“But is there a path and a practice for giving up that desire?”

“There is.”

“What is that path?”

“It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is the path and the practice for giving up that desire.”

-

“This being the case, Mister Ānanda, the path is endless, not finite. For it’s not possible to give up desire by means of desire.”

+

“This being the case, worthy Ānanda, the path is endless, not finite. For it’s not possible to give up desire by means of desire.”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Have you ever had a desire to walk to the park, but when you arrived at the park, the corresponding desire faded away?”

“Yes, sir.”

“Have you ever had the energy to walk to the park, but when you arrived at the park, the corresponding energy faded away?”

@@ -30886,7 +30885,7 @@
SN 51.15“Have you ever inquired regarding a walk to the park, but when you arrived at the park, the corresponding inquiry faded away?”

“Yes, sir.”

“In the same way, take a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. They formerly had the desire to attain perfection, but when they attained perfection the corresponding desire faded away. They formerly had the energy to attain perfection, but when they attained perfection the corresponding energy faded away. They formerly had the idea to attain perfection, but when they attained perfection the corresponding idea faded away. They formerly inquired regarding attaining perfection, but when they attained perfection the corresponding inquiry faded away. What do you think, brahmin? This being the case, is the path endless or finite?”

-

“Clearly, Mister Ānanda, this being the case, the path is finite, not endless. Excellent, Mister Ānanda! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Ānanda has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Ānanda remember me as a lay follower who has gone for refuge for life.”

+

“Clearly, worthy Ānanda, this being the case, the path is finite, not endless. Excellent, worthy Ānanda! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Ānanda has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Ānanda remember me as a lay follower who has gone for refuge for life.”

SN 51.16Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
@@ -31329,7 +31328,7 @@
SN 52.7SN 52.8The Frankincense-Tree Hut Salaḷāgārasutta

At one time Venerable Anuruddha was staying near Sāvatthī in the frankincense-tree hut. There Venerable Anuruddha addressed the mendicants: “Reverends, suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’ What do you think, reverends? Would they succeed?”

“No, reverend. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

-

“In the same way, while a mendicant develops and cultivates the four kinds of mindfulness meditation, if rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying: ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’

+

“In the same way, while a mendicant develops and cultivates the four kinds of mindfulness meditation, if rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying: ‘Please, worthy man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’

It is quite impossible for a mendicant who is developing and cultivating the four kinds of mindfulness meditation to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

And how does a mendicant develop and cultivate the four kinds of mindfulness meditation? It’s when a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant develops and cultivates the four kinds of mindfulness meditation.”

@@ -32580,7 +32579,7 @@
SN 55.7So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Bamboo Gate. The brahmins and householders of Bamboo Gate heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:

-

“Mister Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, fragrance, and makeup; and to accept gold and currency. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”

+

“Worthy Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, fragrance, and makeup; and to accept gold and currency. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”

“Householders, I will teach you an explanation of the Dhamma that applies to oneself. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“And what is the explanation of the Dhamma that applies to oneself?

@@ -32592,7 +32591,7 @@
SN 55.7Furthermore, a noble disciple reflects: ‘If someone were to attack me with harsh speech, I wouldn’t like it. But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.

Furthermore, a noble disciple reflects: ‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it. But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’ The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another?’ Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. So their verbal behavior is purified in three points.

And they have experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When a noble disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

-

When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, “Excellent, Mister Gotama! … We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.”

+

When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, “Excellent, worthy Gotama! … We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

SN 55.8In the Brick Hall (1st) Paṭhamagiñjakāvasathasutta
@@ -32687,7 +32686,7 @@
SN 55.19SN 55.20A Visit to the Gods (3rd) Tatiyadevacārikasutta

Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to the Buddha, bowed, and stood to one side. The Buddha said to them:

“Reverends, it’s good to have experiential confidence in the Buddha. … It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

-

“Good sir, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

+

“Good fellow, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

The Chapter with Sarakāni

@@ -32725,7 +32724,7 @@
SN 55.23SN 55.24About Sarakāni (1st) Paṭhamasaraṇānisakkasutta

At Kapilavatthu.

Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

-

At that, several Sakyans came together complaining, grumbling, and objecting, “Oh, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni was too weak for the training; he used to drink liquor.”

+

At that, several Sakyans came together complaining, grumbling, and objecting, “Oh lord, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni was too weak for the training; he used to drink liquor.”

Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha. How could he go to the underworld?

Take a certain person who has experiential confidence in the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

@@ -32740,7 +32739,7 @@
SN 55.24SN 55.25About Sarakāni the Sakyan (2nd) Dutiyasaraṇānisakkasutta

At Kapilavatthu.

Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

-

At that, several Sakyans came together complaining, grumbling, and objecting, “Oh, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni didn’t fulfill the training.”

+

At that, several Sakyans came together complaining, grumbling, and objecting, “Oh lord, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni didn’t fulfill the training.”

Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha.

Take a certain person who is sure and devoted to the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

@@ -32759,7 +32758,7 @@
SN 55.25
SN 55.26Anāthapiṇḍika (1st) Paṭhamaanāthapiṇḍikasutta

At Sāvatthī.

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Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, mister, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

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Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, worthy man, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Sāriputta consented with silence.

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out, and said to Anāthapiṇḍika, “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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SN 55.26
SN 55.27With Anāthapiṇḍika (2nd) Dutiyaanāthapiṇḍikasutta

At Sāvatthī.

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Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

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Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, worthy man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Ānanda consented with silence.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika. He sat down on the seat spread out and said to Anāthapiṇḍika, “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing; that its fading, not its growing, is apparent.”

“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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SN 55.51SN 55.52One Who Completed the Rains Vassaṁvutthasutta

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain mendicant who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business. The Sakyans of Kapilavatthu heard about this.

They went to that mendicant, bowed, sat down to one side, and said to him, “Sir, we hope that the Buddha is healthy and strong.”

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“He is, good sirs.”

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“He is, good fellows.”

“And we hope that Sāriputta and Moggallāna are healthy and strong.”

“They are.”

“And we hope that the mendicant Saṅgha is healthy and strong.”

“It is.”

“But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?”

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“Good sirs, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. There are more mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world.’

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“Good fellows, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. There are more mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world.’

In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world. There are more mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.’

In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering. There are more mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening.’”

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SN 55.54“Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. ‘Be at ease, sir. You have experiential confidence in the Buddha … the teaching … the Saṅgha … And you have the ethical conduct loved by the noble ones … leading to immersion.’

When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say: ‘Are you concerned for your mother and father?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your mother and father, you will die anyway. It would be good to give up concern for your mother and father.’

If they reply, ‘I have given up concern for my mother and father,’ they should say: ‘But are you concerned for your partners and children?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your partners and children, you will die anyway. It would be good to give up concern for your partners and children.’

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If they reply, ‘I have given up concern for my partners and children,’ they should say: ‘But are you concerned for the five kinds of human sensual stimulation?’ If they reply, ‘I am,’ they should say: ‘Good sir, heavenly sensual pleasures are better than human sensual pleasures. It would be good to turn your mind away from human sensual pleasures and fix it on the gods of the four great kings.’

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If they reply, ‘I have done so,’ they should say: ‘Good sir, the gods of the thirty-three are better than the gods of the four great kings …

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Good sir, the gods of Yama … the joyful gods … the gods who love to imagine … the gods who control what is imagined by others … the gods of the realm of divinity are better than the gods who control what is imagined by others. It would be good to turn your mind away from the gods who control what is imagined by others and fix it on the gods of the realm of divinity.’ If they reply, ‘I have done so,’ they should say: ‘Good sir, the realm of divinity is impermanent, not lasting, and included within substantial reality. It would be good to turn your mind away from the realm of divinity and apply it to the cessation of substantial reality.’

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If they reply, ‘I have given up concern for my partners and children,’ they should say: ‘But are you concerned for the five kinds of human sensual stimulation?’ If they reply, ‘I am,’ they should say: ‘Good fellow, heavenly sensual pleasures are better than human sensual pleasures. It would be good to turn your mind away from human sensual pleasures and fix it on the gods of the four great kings.’

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If they reply, ‘I have done so,’ they should say: ‘Good fellow, the gods of the thirty-three are better than the gods of the four great kings …

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Good fellow, the gods of Yama … the joyful gods … the gods who love to imagine … the gods who control what is imagined by others … the gods of the realm of divinity are better than the gods who control what is imagined by others. It would be good to turn your mind away from the gods who control what is imagined by others and fix it on the gods of the realm of divinity.’ If they reply, ‘I have done so,’ they should say: ‘Good fellow, the realm of divinity is impermanent, not lasting, and included within substantial reality. It would be good to turn your mind away from the realm of divinity and apply it to the cessation of substantial reality.’

If they reply, ‘I have done so,’ then there is no difference between a lay follower whose mind is freed in this way and a mendicant whose mind is freed from defilements; that is, between the freedom of one and the other.”

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SN 56.41Then that person entered the city and informed a large crowd, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’

‘But how is it that you’re mad? How have you lost your mind? And what have you seen that doesn’t exist in the world?’

‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then I saw an army of four divisions enter a lotus stalk. That’s why I’m mad, that’s why I’ve lost my mind. And that’s what I’ve seen that doesn’t exist in the world.’

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‘Well, mister, you’re definitely mad, you’ve definitely lost your mind. And you’re seeing things that don’t exist in the world.’

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‘Well, worthy man, you’re definitely mad, you’ve definitely lost your mind. And you’re seeing things that don’t exist in the world.’

But what that person saw was in fact real, not unreal. Once upon a time, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. The defeated and terrified titans entered the citadel of the titans through the lotus stalk only to confuse the gods.

So mendicants, don’t speculate about the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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About SuttaCentral Editions

This edition -2025-01-25 12:18:21 +2025-02-24 01:00:27 Publication type diff --git a/en/sujato/sn/html/Linked-Discourses-sujato.html b/en/sujato/sn/html/Linked-Discourses-sujato.html deleted file mode 100644 index e97ee6a5..00000000 --- a/en/sujato/sn/html/Linked-Discourses-sujato.html +++ /dev/null @@ -1,34707 +0,0 @@ - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -Linked Discourses - - - -
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Linked Discourses
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A plain translation of the Saṁyutta Nikāya
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translated by
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Bhikkhu Sujato
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Truth itself is the undying word:
this is an ancient principle.
Good people say that the teaching and its meaning
are grounded in the truth.

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“Well-Spoken Words” (Subhāsitasutta)
Saṁyutta Nikāya 8.5

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The SuttaCentral Editions Series

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Since 2005 SuttaCentral has provided access to the texts, translations, and parallels of early Buddhist texts. In 2018 we started creating and publishing our translations of these seminal spiritual classics. The “Editions” series now makes selected translations available as books in various forms, including print, PDF, and EPUB.

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Editions are selected from our most complete, well-crafted, and reliable translations. They aim to bring these texts to a wider audience in forms that reward mindful reading. Care is taken with every detail of the production, and we aim to meet or exceed professional best standards in every way. These are the core scriptures underlying the entire Buddhist tradition, and we believe that they deserve to be preserved and made available in the highest quality without compromise.

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SuttaCentral is a charitable organization. Our work is accomplished by volunteers and through the generosity of our donors. Everything we create is offered to all of humanity free of any copyright or licensing restrictions.

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Preface to Linked Discourses

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I was introduced to Buddhism through the Theravāda tradition. I found my way to it through meditation and pursued my studies so I could more deeply understand my experiences in meditation. It didn’t take me long to notice the rather odd fact that, while meditation was supposed to reveal direct, experiential truths, there was a lot of disagreement about what these things were and what they meant. It seemed that even direct experience was filtered by beliefs and expectations.

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I found that, while many modern teachers dismissed the role of theory, insisting that experience alone was the standard, this was not the case in the Suttas. The Buddha placed right view at the start of the path, insisting that the framing of our ideas is what gives meaning to our experiences.

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Living in Thailand, I was surrounded by Thai-flavored Theravada. My English-speaking monastic community at Wat Pa Nanachat was somewhat more eclectic. There were monks and visitors from all over, and while the “official” teachings were mainstream Theravada and forest tradition, behind the scenes there was a whole range of spiritual ideas and priorities. I learned about different flavors of Buddhism, but I didn’t have a way of understanding how it all fit together, or how it related to my meditation. Many of the things I heard about seemed quite silly or far from the Buddha’s teaching, and I confess, I became quite dogmatic, convinced that Theravada was the one and only original and true way. It was the great Sri Lankan monk K. Sri Dhammananda who checked this impulse, gently reminding me of the respect we owe to all practitioners of Dhamma.

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I read some books on Buddhist history, notably A.K. Warder’s Indian Buddhism, and from them learned that there were early discourses in languages other than Pali, especially Chinese. This was at once exciting and a little disturbing. One monk said to me that when he thought of the existence of parallels, it was like a nervous, lurking anxiety: what if we’re wrong? What if the things we take to be true turn out to be no more than an institutional dogma, or an accidental artifact of history? Some modern schools of interpretation take this doubt as a starting point to dismantle the very idea that we can know what the Buddha taught, replacing knowledge with destructive nihilism.

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Some years later, I met Rod Bucknell, from whom, during our discussions when starting SuttaCentral, I learned of a different approach. The Taiwanese monk Master Yin Shun (印順) had developed a powerful theory of the origins and shared teachings in Buddhism. His insight was based on a comparative reading of all the texts (he read the Pali canon mainly from the Japanese translation) and was sparked by one of the great Mahayana treatises, Asanga’s Yogacārabhūmi.

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Yin Shun posited that the Saṁyutta was the first and primary collection of texts in Buddhism. By this, he meant the original Saṁyutta, not the developed forms we have today in the Pali Saṁyuttanikāya, multiple Chinese Saṁyuktāgama, and various portions in Sanskrit and Tibetan. These are, like all extant collections, the outcome of a redaction process that left its discernable fingerprints. Nonetheless, the close relationship between all these texts suggests that changes have been minor.

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Once you take this idea on board, the signs leap out from everywhere. For example, some accounts of the First Council speak of the Saṁyutta being recited first, and we find that the first three sermons are in the Saṁyutta. Most convincing, however, is the observation that the list of topics found in the Saṁyutta is central to the Buddha’s teaching: the aggregates, the senses, dependent origination, the elements, the path, and the four noble truths. When the Suttas list the Buddha’s essential teachings, they do so with topics from the Saṁyutta. And when later generations organized the Buddha’s teachings into coherent wholes, the same list of topics provided a handy scaffold.

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This is far from a complete theory of early Buddhist texts; it is a complex situation, and there are many factors at play. But Yin Shun’s fundamental thesis offered a compelling framework to make sense of the vast mass of texts and their interrelations.

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The Saṁyutta theory suggests a simple guideline for interpreting Suttas: look for the main understanding of key teachings in the simple Suttas of the Saṁyutta and see other discourses, especially those of the Majjhima and Dīgha, as being built upon these foundations. The theory doesn’t mean that all Saṁyutta discourses are earlier than others. It simply means that they were organized in this collection before other collections. It clarifies priority and perspective.

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This was a revelation for me, and I pursued this insight in my book A History of Mindfulness. And ever since, I have found it to be a reliable means of sorting out what the Buddha taught.

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It was challenging. Over and over again, I had to confront my expectations and biases. The anxieties of my friend turned out to be not completely baseless. I found that I could no longer believe in Theravada as the one true, source of Buddhism: it was, rather, one of many schools, and like all schools, it preserved much and changed much. I could see the many different flavors of Buddhism—some quite alien to me—while recognizing that underneath them all lie the same fundamental teachings of the Saṁyutta.

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At a deeper level, this helped me realize how my own biases and expectations had been shaping my understanding of my meditation experiences, and hence what I did in meditation, and hence the nature of those experiences. If you think meditation is a certain way, you will meditate in accord, and your experiences will confirm your ideas. And if you tell yourself, “This is my personal experience, and has nothing to do with theory”, then you’ll never find a way out of the cycle. For that, we need critical inquiry based on the best available facts.

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The truth was right in front of my nose all along, yet for years I did not see it. I was practicing “mindfulness” in the belief that this was the way of insight (vipassanā). But along the way, I found that mindfulness led to serenity (samatha). This wasn’t what I had learned to expect from the Satipaṭṭhāna Sutta as explained by modern teachers, for whom mindfulness and insight are intrinsically linked.

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Studying the Saṁyutta closely I noticed that the teachings on insight—hundreds of Suttas—seldom mention mindfulness. And the teachings on mindfulness emphasize how it leads to serenity. It is serenity—the deep, immersive peace of mind called samādhi or jhāna—which then leads to liberating insight.

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Suddenly my own experiences made sense. And so I changed the way I approached meditation in all sorts of subtle ways. I had thought of meditation as “noting” various “objects” with “momentary concentration” that would give rise to “dry insight”. But I realized that none of these words or ideas was found in the Suttas at all. It simply isn’t how the Buddha taught. Rather, he spoke of breathing mindfully, of the natural process of settling the mind, of how when one is informed by right view, wisdom emerges from a mind at peace.

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This is my experience, and yours is different. It is not that the traditions, schools, and methods are wrong. They are fine for what they are, but what they are not are carbon copies of the Buddha’s teachings. Think of them as degrees of approximation. It is in the Suttas, and especially the Saṁyutta, that we find the closest thing to the Buddha’s words. I found that those words matched my experiences and informed my practice in ways that the schools and methods did not. And I am always grateful for those teachers who have made it possible for me to learn from the greatest teacher of them all.

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The Linked Discourses: the blueprint for Buddhist philosophy

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Bhikkhu Sujato, 2019

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The Saṁyutta Nikāya is the third of the four main divisions in the Sutta Piṭaka of the Pali Canon (tipiṭaka). It is translated here as Linked Discourses, and has been previously translated as the Connected Discourses or the Kindred Sayings. As the title suggests, its discourses are grouped thematically. These thematic groups of texts are called saṁyuttas, and the Saṁyutta Nikāya is the collection of such saṁyuttas.

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The Saṁyutta Nikāya consists of 56 saṁyuttas collected in five large “books” (vagga), containing over a thousand discourses. The Mahāsaṅgīti text as used on SuttaCentral contains 2837 discourses; but the total number is somewhat arbitrary, as it depends on how the abbreviated texts are expanded, which differs in different editions. This variation, however, applies only to the way the texts are counted and does not affect the content, which is virtually identical in every edition.

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It is in the Saṁyutta Nikāya that we find the core doctrines that have formed the basis for all subsequent Buddhist philosophy. It is largely structured around major doctrinal sections that correspond with the template of the four noble truths.

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Suffering
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Aggregates (SN 22); six sense fields (SN 35).
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The origin of suffering
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Dependent origination (SN 12)
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The cessation of suffering
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Dependent cessation (SN 12); the unconditioned (SN 43).
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The practice that leads to the end of suffering
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The chapters of the final book, the Mahāvagga (SN 45–54).
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The four noble truths themselves are treated in the final chapter, the Sacca Saṁyutta (SN 56).

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Not all the saṁyuttas fit so easily into this scheme. There are many minor saṁyuttas, which are sometimes connected with a major saṁyutta, and sometimes not. In addition, the first book, the Sagāthāvagga, is not organized by subject. Rather, the thematic linking here is the type of person involved in the discourse. These texts are also unified in literary form; they are in mixed prose and verse.

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This collection has a full parallel in the Saṁyuktāgama (SA) of the Sarvāstivāda school in Chinese translation. In addition, there are two partial collections in Chinese (SA-2 and SA-3) as well as several miscellaneous or fragmentary texts in Chinese, Sanskrit, and Tibetan. Much of the organizational structure of SN is shared with SA, suggesting that this structure preceded the split between these two collections.

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How the Saṁyutta is Organized

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The Saṁyutta Nikāya is conveniently divided into five large vaggas or “books”. As noted in the General Guide, the Saṁyutta is an example of the “nested vagga” structure, where the (unusual) vagga as “book” includes many of the normal kind of “small” vagga, i.e. groups of about ten suttas.

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Within each of the five “big” vaggas there are several saṁyuttas, each containing a set of discourses that are linked by person or theme (sometimes both). For example, each of the discourses in SN 5 features a nun (bhikkhunī), while each discourse in SN 24 deals with the subject of “views” (diṭṭhi).

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In SuttaCentral, the discourses of the Saṁyutta are referenced by saṁyutta and sutta. Thus SN 1.1 is the first discourse of the first saṁyutta, while SN 56.11 is the eleventh discourse of the fifty-sixth saṁyutta. The SuttaCentral system is the same as that used by Bhikkhu Bodhi in his Connected Discourses of the Buddha and on Access to Insight.

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The five books are named according to various principles:

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  • Vol. 1 Sagāthāvagga contains sets of discourses that contain verses, as indicated by the title.
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  • Vols. 2–4 are each named after the first and largest saṁyutta of the book.
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  • Vol. 5 is called the “Great Book” (Mahāvagga) due to its size. The Chinese version is called, appropriately, “The Book of the Path” (Maggavagga).
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In this essay I will give an overview of each of the five books. However, I will not summarize each of the 56 saṁyuttas, for that would make it far too long. For such summaries, see the lists of suttas on SuttaCentral, which include explanations of the various structural levels of the saṁyutta, as well as individual discourses. Here I will focus more on general questions of content and interpretation.

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The Book With Verses

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The “Book With Verses” (Sagāthāvagga) is divided into eleven saṁyuttas, with a total of 271 suttas.

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While most of the Saṁyutta is organized around subject matter, here the organizational principle is people. Each saṁyutta depicts a conversation involving the Buddha or his disciples with a different person or kind of person, such as gods, kings, nuns, or brahmins.

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A typical sutta has a bare narrative framework, where someone comes to the Buddha and utters a verse, and the Buddha replies with a better one. In some cases, notably the Sakka Saṁyutta, the narrative element is developed into a lively exchange.

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Verse & Prose

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Each of the suttas in this collection contains verse with a prose narrative background, although in many cases the prose has been omitted through abbreviation. This kind of literary form is common in Indic literature, so it is worth spending a little time to understand it.

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The oldest Indic literature is the Ṛg Veda, a collection of about 10,600 verses. These were passed down in the oral tradition of the brahmins for thousands of years. One of the keys to the accurate transmission of this sacred lore was the use of meter: rhythmic patterns of long and short syllables. Such meters provide a scaffolding that organizes words, and hence knowledge, in a form that is as memorable as a song; indeed, they would have been sung in a simple melody. In this way, the verses become set in a precise and defined form, one that may be preserved and passed down unaltered through the generations.

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But poetry is not just technically complex; it is ecstatic, inspired, divine. The brahmins did not see the Vedas as being authored in the normal sense, but channeled as the divine word of god (Brahmā) through human sages (Pali: isi; Sanskrit: ṛṣi). The Vedic verses constantly allude to stories, myths, and events—for example, the slaying of the dragon Vṛtra by the god-hero Indra—that were well known to their audience, and thus did not require spelling out in the text itself. The verses are hymns, invoked in ritual to heighten the emotional response, to inspire awe, fear, or devotion. They are given meaning and context by the background understanding of the mythology. Thus the verses imply a story, of which they are the emotional and narrative climax.

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So we can think of a verse as the seed crystal around which a more flexible prose narrative grows and evolves. The prose may be adjusted to time and place, presented in greater or lesser detail, or adapted for the audience. It may comment on contemporary events or express a personal perspective, but the verse is (in theory) always the same.

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We are speaking here of the verses found in the Sagāthāvagga. But it is worth bearing in mind that there are plenty of verses in the nikāyas outside the Sagāthāvagga, and they are not all of the same type. Here is a summary of the main verse types you will encounter. This is just to help a reader get a rough orientation, and exceptions and blurred lines are easily found.

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Climactic verse
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As in the Sagāthāvagga, such verses appear at the climax of a narrative. The narrative may be very thin, or even absent, yet it is always assumed. Sometimes it is supplied in later commentaries. This form is used outside the Sagāthāvagga in such texts as the Dhammapada, Udāna, and Jātakas. We might also consider under this head longer devotional verses such as those of Sela (MN 92, Snp 3.7).
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Independent poems
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A set of verses that makes up a unified literary and thematic whole, and is independent of a prose narrative. There are relatively few of these in the four nikāyas, but they dominate the Sutta Nipāta. The last vagga of that book contains a series of such independent poems, all united within a narrative set in verse. Some of the verses of the Sagāthāvagga might be considered under this head, if the prose narrative is dismissed as negligible.
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Devotional invocations
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Such texts as the Mahāsamaya Sutta (DN 20), the Āṭāṇātiya Sutta (DN 32), or the Isigili Sutta (MN 116) occupy an unusual place in the early Buddhist corpus. Thin in their doctrinal content, they appear more as incantations for protection or blessings.
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Summary verse
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Like the climactic verses, these accompany prose. But rather than being an emotional highlight, they serve as a mnemonic device to help preserve the content of the prose. These are most familiar in the uddānas that appear at the end of vaggas and other sections throughout the EBTs, typically listing a keyword from each text and thus acting as a kind of table of contents. These are not to be confused with the genre of climactic verse known as udāna, “inspired saying”, which, despite the similar spelling, is a completely different word. In addition to the formal uddānas, we can consider under this head many of the verses of the Aṅguttara, especially in the Fours, which often serve purely to summarize the content of the prose, although occasionally they are developed into a more satisfying poetic reflection on the theme. Occasionally a longer sutta will contain mixed portions of prose and summary verse, notably the Dvayatānupassanā Sutta (Snp 3.12). A much later development of this style is found in the Lakkhaṇa Sutta (DN 30).
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In my translations, I have rendered verse as prose broken into lines, rarely attempting poetic virtue. To render these highly didactic verses, dense with doctrinal terms, into genuine English verse is no easy task. In many cases, especially with the summary verses, the text in Pali has little in the way of literary merit. Other texts, especially the later verses, display a learned command of complex and sophisticated literary forms such as is rare to find, even among writers of English poetry. Combined with the often obscure vocabulary, rare and archaic grammatical forms, and syntactic flexibility of Pali verses, the task of rendering them in readable and accurate English is hard and time-consuming, even without aspiring to poetic beauty. So my verse is workmanlike, and I can only hope that poets take up the task of rendering selected verses with the beauty they deserve.

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The Play of the Gods

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In the Book With Verses we see the ancient Vedic pattern adopted to serve a Buddhist purpose. It is no coincidence that here we meet various deities, many of whom hail from Vedic mythology, in contexts that sometimes directly respond to specific Vedic or Brahmanical passages.

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The casual appearance of deities throughout these texts is, of course, problematic. These days, we don’t normally see gods manifesting with glorious light at spiritual gatherings. So how are we to understand this?

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One obvious answer is that such texts are literally true: gods of these names did appear in exactly the way depicted and have these exact conversations. If so, why are such things not seen in our day? One might be tempted to point regretfully to the decline of religious and ethical life in modern times. But this is just another unverifiable claim: how could we possibly know such a thing? And it creates an even bigger problem. For when we see the past as a uniquely privileged era, one blessed with a degree of purity and wholesomeness that is lost to us, then what is the point of practice? Are we not better off pining for the glories of old, and wishing for the renewal of the Dhamma under the future Buddha Metteyya? Such views forget a basic principle of the teaching: it is akāliko—we can realize it here & now, no matter when we live.

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So perhaps we are better off adopting a skeptical view: such deities do not exist, and such events did not happen. They are simply religious propaganda, fictions whose purpose is to convert simple people by importing a familiar Indic cosmology. If there is any reality at all to them, it is purely psychological; such beings represent different aspects of the mind. Despite its scientific appearance, this reductive view, too, is unsustainable. The ideas of rebirth and the existence of multiple dimensions of existence are not found just in popular narratives, but are central to core teachings such as dependent origination and the four noble truths—the second noble truth is precisely “the craving that leads to future rebirth” (yāyaṁ taṇhā ponobbhavikā). They can’t be simply written off as an uncritical inheritance from Indian culture.

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These views are polar opposites; and like all pairs of opposites, they share more in common than they like to admit. Both of them are concerned with facts, with whether these events were true or not. But the texts as we have them are not collections of facts: they are stories. And the significance of a story lies in its meaning. Whether a story is real or not is at best secondary, and often beside the point entirely. It serves to engage an audience, provoking wonder, surprise, awe, or joy.

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The Buddhist traditions understood this well, as evidenced by the textual situation. While in some cases the verses and story are tightly linked, it is very common for the same verse to be accompanied by completely different background narratives, or by no background at all. The verses, which convey the essential Dhamma teaching, the core of meaning and emotion, remain the same, while the story varies. To insist on the factuality or otherwise of the story is to miss the point. The story provides a context that brings the teaching in the verses to life for an audience.

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Thus the best lens through which to see such texts is neither as history nor as propaganda but as sacred story; that is, as myth. Each of the short suttas tells a story that conveys a timeless spiritual truth in a way that spoke to the audience of that time and place. They take place within a wider mythology that helps people find their place in a vast and unknown cosmos.

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As always, the early Buddhist response to the earlier religious traditions is complex and nuanced. And, while it is true that many of the details of both literary form and subject matter are drawn from the Vedas, it is in the differences that the distinctively Buddhist character of the texts shows itself.

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In the Vedas, the human agents are merely the transmitters of the sacred word of the gods. Exactly how this happened is unclear, but it probably involved a combination of drugs (soma is one of the great Vedic deities), ritual, creative inspiration, traditional lore, devotion, and communal empowerment, all of which inspired the sacred poets to heights of ecstatic visioning through which the words of the gods manifested. But regardless of the details, the key point is that the traditions regarded the human agent in the relationship as incidental, and the real value of the texts as stemming from the divine.

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In the Buddhist texts, the situation is reversed. The gods do not inspire human hosts, they speak for themselves. And they are no infallible reserves of Truth; they may be right or wrong, skillful or foolish, just like anyone else. While the magnificence of their presence is emphasized, the ultimate effect is to show the worthlessness of such displays, for the gods are constantly being schooled by the Buddha. The most characteristic form of dialogue is where a god presents an idea that is pretty good, within a limited, mundane (i.e. Vedic) worldview, but which the Buddha elevates to an entirely new level.

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It is an elementary axiom of Buddhism that the gods are not metaphysical, in the sense that they do not exist in a separate realm governed by different principles than our own. On the contrary, they are impermanent and suffering, trapped in the cycle of transmigration just like us. It follows from this that they do not have access to any special form of knowledge or wisdom. Buddhists do not look to the gods for teachings; rather, the Buddha is “teacher of gods and humans”.

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I have focused on the interactions with divine beings in this collection, as these require the most contextualizing. But not all of the collections feature divine beings. Many of the saṁyuttas feature kinds of people familiar from other texts of the time. And even when divine beings are involved, in the majority of cases, the verses themselves do not require a divine setting, as there’s nothing about the gods and their divine dramas in the verses themselves.

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Some of the texts in this collection are well-known and widely quoted, such as the invitation of Brahmā or the nun Vajirā’s simile of the person as a chariot. Most of the suttas here have parallels in the Chinese Saṁyuktāgama translations; the partial translations SA-2 and SA-3 include Sagāthāvagga material. In addition, many of the verses have parallels elsewhere throughout the Buddhist literature in all languages.

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The Book of Causation

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The Book of Causation (Nidānavagga) is the second of the five books of the Linked Discourses. It is named after the first and longest section, the Nidāna Saṁyutta. This deals with causation through the core Buddhist teaching of dependent origination, which explains how rebirth happens without a soul. The next three saṁyuttas can be seen as appendices to the Book of Causation, dealing with the elimination of the suffering of transmigration (SN 13), various sets of conditioned elements (SN 14), and the unknowability of the extent of transmigration (SN 15). The remaining six saṁyuttas are not related thematically. Instead, they are mostly grouped by person rather than subject.

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The theme of causation runs through all the Buddha’s teaching. We find it in contexts such as meditation practice, societal ills, biological evolution, medicine, psychological stress, and many more. However, when we refer to dependent origination we are not speaking about a general principle of causality—although such a principle is presented at SN 12.21—but of a specific series of conditional links laying bare how suffering originates and how it ends. As such, it is an extended treatment of the second and third noble truths (SN 12.27). It integrates psychological and existential aspects of suffering, showing how, when bound by craving, we make choices that bind us to transmigrating into future lives (SN 12.38). The reason why we have not escaped the process of rebirth is that we do not understand dependent origination (SN 12.60). Thus one of the core purposes of the teaching is to explain how rebirth takes place without speaking in terms of “me” or “mine” (SN 12.37).

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It is a deeply human need to want to understand how things came to be. Virtually every religious or spiritual path feels the need to offer some kind of explanation of where this world came from and what is our place in it. Such creation myths are found all over the world, and bear striking resemblances. They speak of a time when the world was formless, covered in watery darkness, before light appeared and the world took shape. In the usual way of myths, these stories work at multiple levels, reflecting both the physical evolution of the planet (macrocosm) and the growth of an individual in the womb (microcosm).

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Long before the Buddha, the Nasadiya Sukta of the Ṛg Veda (10.129) told the story of creation in a radically new way. It drew upon the motifs of the classic creation myth—water, darkness, formlessness—but showed their development with a new emphasis on desire and agency. Creation evolved not from divine decree, but due to the energies found within. And we cannot know what came before this process; even the highest God came afterward.

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The Buddha shared the epistemological humility of the Nasadiya Sukta, insisting that the ultimate origin of things was unknowable (SN 15.1). Dependent origination, indeed, took things much further, entirely dispensing with both theology and mythology. However, it retained the richness and depth of the mythology, encapsulating within its sparse formulation both immediate experience and cosmic transmigration.

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The Nidāna Saṁyutta begins by stating (SN 12.1) and defining (SN 12.2) each of the terms in the standard 12-linked chain, definitions which are assumed to apply throughout. Remaining discourses iterate on this theme, introducing new perspectives and formulations. These sometimes vary the standard 12 links, and so can shed light on unexpected nuances and hidden depths. Here’s a summary of the definitions given for the 12 links, together with some explanatory notes.

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Ignorance (avijjā)
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Not understanding the four noble truths. - -
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Choices (saṅkhārā)
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Intentional acts (kamma) of good or bad, which are expressed through body, speech, or mind. - -
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Consciousness (viññāṇa)
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The six kinds of sense consciousness. - -
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Name & form (nāma-rūpa)
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“Name” is various mental factors (feeling, perception, contact, intention, and application of mind), while “form” is the four material elements that make up the body. - -
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Six sense fields (saḷāyatana)
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The eye, ear, nose, tongue, body, and mind. - -
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Contact (phassa)
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This is the operation of sensory stimuli, when the six sense organs are activated and perform their function. It occurs with the coming together of the inner sense organ, the outer sense stimulus, and the corresponding consciousness. - -
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Feeling (vedanā)
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The pleasant, painful, or neutral tone that accompanies all conscious experiences. - -
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Craving (taṇhā)
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Craving or desire for the six sense stimuli. - -
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Grasping (upādāna)
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Grasping at sensual pleasures, views, religious observances, and theories of self. - -
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Continued existence (bhava)
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Existence may be in the sensual realm (kāma-bhava), the realm of luminous form (rūpa-bhava), or the formless realm (arūpa-bhava). - -
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Rebirth (jāti)
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The rebirth or conception of the aggregates in the various orders of sentient beings. - -
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Old age and death, sorrow, lamentation, pain, sadness, and distress
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Old age is the breaking of teeth, wrinkling of skin, and failing of the faculties. Death is the laying down of the body at the end of life. - -
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Dependent origination is core to the insight not just of the historical Buddha Gotama, but of other Buddhas of the past (SN 12.4–10). His realization was like a person who stumbles upon an ancient city, lost and overgrown in the jungle (SN 12.65). Thus dependent origination is not an invention of the Buddha but is a description of a natural principle, one that operates in the same way whether or not a Buddha appears (SN 12.20).

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The Buddha distinguished between the phenomena that are dependently originated and the process of dependent origination (SN 12.20). While all of the dependently originated phenomena can be seen in the present, the reality of the process in the past and future must be inferred (SN 12.34).

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This is the difference between knowledge of dependent origination and the psychic powers of seeing the specific details of past lives and present rebirths. Such psychic visions arise from deep immersion in meditation, and are useful but not essential for understanding and letting go. Dependent origination is not about seeing the specifics of past and future lives, but understanding the principles by which rebirth operates. If memories of past lives are like watching a show on TV, insight into dependent origination is like understanding the science and technology of how television transmission works. This is why dependent origination is always regarded as unique and central to Buddhism, while psychic visions have only a limited role to play.

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This conscious body, with its complex systems of mental and physical processes, was produced due to ignorance and craving in a past life (SN 12.19). This is how our present existence came to be. So long as we continue to be trapped in craving for sensory experience, we repeat the cycle, fueling craving and generating yet another new body that will be reborn in the future. When we understand the theory of dependent origination it gives us an opening for developing insight.

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It is, of course, self-evident that all the factors of dependent origination may be observed in the present. But in terms of the functioning of the process, we begin by examining the central factors, the unfolding of sense experience. Gradually we realize that the implications of what we are seeing are far deeper than the mere present. Like a scientist who, examining tree rings or ice cores, realizes that they can make reliable inferences about the deep past, we understand that the same processes that brought us here will propel us into the future. And we see that it is that very understanding which is the beginning of the end for ignorance.

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Thus while this teaching is a profoundly philosophical one, it is not mere theory, but a praxis as well (SN 12.3). Its understanding unfolds as a natural consequence of developing faith in the Dhamma (SN 12.23). It is realized by one who has experiential realization of the Dhamma, commonly known as a stream-enterer (SN 12.28). This is true for both monastics (SN 12.29) and lay people (SN 12.41). This is why a noble disciple has no doubts about the meaning or origin of life: they have seen it for themselves (SN 12.49). Such an individual is independent of others and need not rely on a teacher. One need not be a perfected one (arahant) to understand dependent origination (SN 12.68).

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The Buddha illustrates dependent origination with many similes, drawing imagery from fire, fuel, or food. Focusing on things that give pleasure tends to stimulate craving, like a fire fueled by dry grass (SN 12.52) or a tree drawing up sap (SN 12.58). It is in this collection that we find the now-classic simile of the mind like a monkey, although the application is somewhat unexpected (SN 12.61).

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Several suttas take up the idea of conditionality as “food” or “fuel” or “sustenance” and apply it to a set of four things: solid food, contact, intention, and consciousness (SN 12.11). Each of these is, in turn, illustrated with similes that are as horrifying as they are unforgettable (SN 12.63).

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While the standard presentation of the 12 links might give the impression that they occur one after the other, like a series of dominoes falling down, the reality is more complex. Certain factors, such as consciousness and name & form, are interdependent, relying on each other (SN 12.65) like two sheaves of reeds (SN 12.67). Sometimes a factor might be implied rather than mentioned outright (SN 12.13), sometimes the sequence is altered (SN 12.43 and SN 12.44), while elsewhere the teaching might be presented in a quite different way (SN 12.38). Conditionality in Buddhism is always understood to be complex and ramified: many causes, many effects, all interacting. The simple schema is not meant to be reductive, but to clarify crucial aspects of the process in a way that is easily memorized and understood.

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Philosophically, dependent origination is said to be the “middle teaching” that avoids extreme views. Such extreme views are the polar opposites that often define philosophical positions. They include views of moral responsibility: is the person who does the deed identical to the one who experiences the result? Or is it experienced by a different person? The Buddha rejects these alternatives: the deed has an effect, and that effect is suffering (SN 12.46).

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Similarly the Buddha rejects the ideas that “everything exists” or that “nothing exists” (SN 12.48). While these notions might seem odd, even bizarre, to our way of thinking, they stem from the Indian philosophical tendency to see “being” as inherent, absolute, even divine. Thus if something exists, it exists in an absolute and essential sense, and if all exists, it means the reality of the cosmos itself is absolute and eternal. If nothing “exists”, it does not mean that there is nothing real in the world; it means that things do not have any essence, and so will perish. Thus the Buddha rejects these opposing views as forms of eternalism and annihilationism, the ideas that the self will last forever, and that the self will be destroyed (SN 12.15).

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Finally, perhaps the single most important thing to remember is that dependent “origination” is only half the picture. Of equal importance is “cessation”, the ending of each of the factors, which is what is called “extinguishment” (nibbāna). The true purpose of studying dependent origination is not for philosophical mastery, not for winning debates or passing a course, but for realizing the ending of suffering. Dependent origination stands as a truly empowering teaching, as it assumes that human understanding is quite sufficient to comprehend the essence of existence itself, to find salvation through wisdom.

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The Book of the Aggregates

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The “Book of the Aggregates” is the third of the five books of the Linked Discourses. It is named after the first and longest saṁyutta, which deals with the core Buddhist teaching of the five aggregates in 159 discourses. Of the remaining twelve saṁyuttas, three also take up the theme of the aggregates, while the remainder deal with miscellaneous secondary themes, some organized by subject, others by person.

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The “five grasping aggregates” (pañc’upādānakkhandhā) were mentioned in the first sermon as the summary of the noble truth of suffering (SN 56.11), and became a foundational teaching in all forms of Buddhism.

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The basic idea of an “aggregate” (khandha) is a set or class of phenomena. The “five aggregates” are the various sets of phenomena so classified.

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The five aggregates are almost always said to be “grasping” aggregates. The term “grasping” (upādāna) has a complex and multi-layered relation to the basic term.

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  • The aggregates are the subject of grasping, in that they are the things that are normally attached to and taken to be the permanent “self”.
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  • But they are not merely passive spectators: they are also the functional support of grasping, the things that make grasping work. This is probably the basic metaphor of the set, as the five aggregates correspond to the five fingers of a hand, which perform the act of grasping. Grasping is something that the aggregates do. In this metaphor, the “thumb” is consciousness, which stands against the other four.
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  • As active participants in the process of grasping, they stimulate grasping to themselves (upādāniya).
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  • And finally, they are the product of grasping in the sense that attachments in past lives have given rise to the aggregates in this life (upādiṇṇa).
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Here is a brief analysis of each of the five.

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Form (rūpa)
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“Physical phenomena”, or sometimes simply “body”, understood as consisting of the four primary physical properties: earth (solid), water (liquidity), fire (heat), and air (gas), and anything material derived from these, such as the impressions of the five material senses. - -
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Feeling (vedanā)
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The pleasant, painful, or neutral tone of experience born from the six senses.
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Perception (saññā)
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The recognition or interpretation of experience through the six senses. - -
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Choices (saṅkhārā)
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Intention, will, or volition (cetanā); the choice to perform an act, especially one with an ethical dimension. It is choices that create the five aggregates (SN 22.79). - -
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Consciousness (viññāṇa)
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The subjective process of awareness itself. - -
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Except perception, all of these are also found in dependent origination, where they have similar definitions. Whereas dependent origination shows the unfolding of the process of suffering in time, the teaching on the aggregates focuses on those aspects of present experience that are most apt to be taken as a self. In SN 22.5 the grasping to the aggregates is shown as the very same grasping that leads to rebirth as shown in dependent origination. SN 22.54 furthers this argument, asserting that it is impossible to speak of rebirth without referring to the aggregates.

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From the very first teaching of the Buddha (SN 56.11) we learn that the aggregates are suffering. In the second sermon—the Discourse on Not-Self (Anattalakkhaṇa Sutta) at SN 22.59—this brief statement is drawn out in further dialogue with the group of five ascetics. Each of the aggregates leads to affliction and one cannot simply decree that the aggregates be whatever one wants; hence they cannot be a self. Further, each of the aggregates is impermanent and therefore suffering, which again rules out the possibility that they are a self. Seeing in this way, a practitioner lets go of attachment to the aggregates and realizes freedom. It was while listening to this discourse that the five ascetics all became perfected ones.

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While the doctrine of the “three marks” is found throughout all Buddhist texts, it is here in the Khandha Saṁyutta that it rises to prominence. Here is a brief outline.

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Impermanence (anicca)
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All conditioned phenomena are produced and maintained by causes and hence can only last so long as the causes sustain them. Impermanence is a fractal phenomenon; it is how reality is structured at every level. It applies equally to the grandest scale of universes and the lifespans of the gods as it does to the incessant breaking up and vanishing of conditions from moment to moment. But in the five aggregates, the main focus is on the scale of human existence, where the emotional impact of impermanence is felt most keenly in death.
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Suffering (dukkha)
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At its simplest level this refers to painful feelings, whether physical or mental (dukkha-dukkhatā). By itself, this is a profound observation, as virtually every moment of our waking lives is afflicted by some form of pain or irritation. But suffering runs deeper than that, for even when we do experience pleasure, it cannot be sustained. The second bite of a mango is delicious—but not quite as delicious as the first (vipariṇāma-dukkhatā). Finally, even the most profound of pleasures, such as the bliss of deep meditation, is never as peaceful as nibbāna, since by its nature it is conditioned and unstable (saṅkhāradukkhatā). No experience is as peaceful as cessation.
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Not-self (anattā)
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The most subtle and distinctive of the three marks, not-self is the most apt to be misunderstood. It is primarily an anti-metaphysical doctrine, not a psychological one. It is intended to rule out the various kinds of self or soul proposed by the philosophers at the time of the Buddha. It does this by pointing out that all the self doctrines end up identifying one or other of the aggregates as self; but they do not have the nature that the self is supposed to have. This meaning is quite different from the modern psychological notion of self, and it is inappropriate, and potentially harmful, to apply the teaching of not-self in cases where a person is suffering from a disorder of identity.
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Let us dwell a little further on the idea of self and not-self, which is best understood in its historical context. From a few centuries before the Buddha, Indian sages and philosophers had become fascinated by the subjective nature of experience. They wondered who it was, in the true and ultimate sense, that was the one referred to as “I”.

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Initial theories built on simple animist notions, imaging the self as an external physical totem, or even as a little man who lived in the chest. Others theorized that the self was the heart, or the breath, or some other physical attribute. But all of these may be refuted by simple empirical observation. Sometimes a totem may be destroyed, yet a person lives. When you watch a person who is asleep, no little man may be observed leaving by the mouth. And when a trumpeter expels all their breath, they do not drop down dead.

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So what then is this self if not something material? Perhaps, rather, it is feeling, the bliss experienced by one who goes to a beautiful realm after death. But this cannot be so, for feeling, too, is impermanent (DN 15). Then could the self be perception (DN 1)? But no, perception too is tricky and unreliable, like an illusion. Is self then one’s choices? A man, after all, is defined by the decisions he makes. But these too are seen to be impermanent and unreliable; oft-times one makes bad choices, or the results of a choice are not what one hopes.

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Unsatisfied, the sages of the Upaniṣads rejected all such limited conceptions of the Self (Bṛhadāraṇyaka Upaniṣad 3.9.26: neti! neti!). They arrived at their most profound thesis: the self in its highest sense was awareness itself, the sheer mass of consciousness (Bṛhadāraṇyaka Upaniṣad 2.4.12: vijnāna-ghanam’eva). The true nature of the self is the supreme divinity (Bṛhadāraṇyaka Upaniṣad 1.4.10: ahaṁ brahmāsmīti; cp. DN 1:2, DN 11:81, DN 24:2: ahamasmi brahmā). This insight is expressed in the Upaniṣads as the famous “thou art that” (Chāndogya Upaniṣad 6.8.7: tat tvam asi), and the Pali texts as “I am that” ( SN 22.8: eso hamasmi). “That” may be anything one identifies as self. But to one who understands rightly (ya evaṁ veda) the divine self is nothing less than the entirety of the universe: “the self is identical with the cosmos” (SN 22.81: so attā so loko, cp. Bṛhadāraṇyaka Upaniṣad 1.2.7: tasyeme lokā ātmānaḥ, 4.5.7: idaṁ brahmedaṁ kṣatram ime lokā ime devā ime vedā imāni bhūtānīdaṁ sarvaṁ yad ayam ātmā). This philosophy is most closely associated with Yajnavalkya, a Brahmanical sage who lived in the same region as the Buddha (Mithilā), perhaps a century or two earlier.

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While the exact form of these arguments may seem archaic, we still cling to the aggregates in similar ways. We think of our possessions and belongings—homes, clothes, cars—as expressions of our self, and are upset when they are damaged or criticized. We attach, too, to our physical bodies, reveling in health, or imagining that we will survive through the propagation of our DNA. We attach to pleasure, thinking that happiness will last. We attach to our perceptions, such as our sense of belonging to a nation or religion, or our idea of ourselves as a good person. We attach to our choices, taking pride in our ability to make decisions. Finally, we attach to our consciousness, especially as we purify awareness in meditation.

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Thus one of the key functions of the aggregates was to categorize theories of the self, moving from simple to profound. This seems to have been familiar to philosophers before the Buddha. The aggregates are mentioned in passing in the first sermon as if it is taken for granted that the five ascetics would know them. Many of the sectarian views of self in DN 1 Brahmajāla Sutta refer to the aggregates in one way or another. And elsewhere, the non-Buddhist ascetic Saccaka asserted that the five aggregates were the self (MN 35). Nevertheless, the aggregates have not been identified in any pre-Buddhist texts.

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Regardless of whether the set of categories was pre-Buddhist, the Buddha treated them in his distinctive way, emphasizing that when examined, the aggregates turn out to lack the qualities of permanence, surety, and refuge that are intrinsic to the idea of a true self. But our grasping and identification are strong and have been built up over a long time, so it is not enough to merely acknowledge this on an intellectual level. Hence in the Khandha Saṁyutta we find the core teachings emphasized again and again. The Buddha constantly reminds the mendicants that the aggregates lead to sorrow and despair (SN 22.7), that they are aggravating (SN 22.79), that desire for them must be given up (SN 22.137), that they are alien (SN 22.33). One who identifies with the aggregates is like a man who hires an assassin as a servant (SN 22.85). They are suffering in the past and future just as they are today (SN 22.10).

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The view that the aggregates are self is called “identity view” (sakkāyadiṭṭhi). It is possible to identify with any or all of the aggregates in a myriad of ways, commonly set out as twenty forms of identity view (SN 22.1, etc.). Identity view leashes an unenlightened person to transmigration like a dog tied to a post, pointlessly running around and around (SN 22.99).

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Several discourses emphasize that to understand the aggregates it is essential to develop the deep stillness of immersion meditation (SN 22.5, SN 22.6). But meditative realization is not something that just happens automatically; one must continually contemplate and observe the aggregates (SN 22.40, etc.).

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In this collection we find a large number of striking and lively narratives, showing how the aggregates could be a solace at the time of old age (SN 22.1), a guide to the knotty theoretical debates on identity, or a framework for insight meditation.

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The Book of the Six Sense Fields

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The “Book of the Six Sense Fields” is the fourth of the five books of the Linked Discourses. It is named after the first and longest saṁyutta. The second saṁyutta on Feelings also deals with a major doctrinal topic, one that is closely related to the main theme. The remaining eight saṁyuttas deal with secondary themes organized by subject or by person.

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The number of discourses in the “Linked Discourses on the Six Sense Fields” varies between editions, mainly due to the way repetitions are counted; SuttaCentral follows Bhikkhu Bodhi’s translation in counting 248 discourses; see his introduction to this chapter for a discussion of the problems in counting the Suttas of this collection. They are collected in four paṇṇasakas.

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This saṁyutta has an especially close relationship with the “Linked Discourses on the Aggregates”, one that goes far beyond the apparent thematic similarities. Many of the discourses in the two collections are constructed on virtually identical lines. Bhikkhu Bodhi explores these connections with his notion of “template parallels”, which are found throughout the Saṁyutta Nikāya, but especially with these two sections.

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The six sense fields complement the five aggregates as the summary of the noble truth of suffering. Where the aggregates focus on the functional structure of experience as a basis for views of self, the emphasis here is on how sense experience stimulates desire.

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The six sense fields are the means through which the world is known, and so each of them has two aspects. The “inner” aspect is the sense organs, for example the “eye” or the “ear”, which make it possible for an organism to experience the outside world by receiving sense stimuli. These are paired with the external sensory stimuli, such as “sights” or “sounds”, which impact the sense organ (contact, phassa) and give rise to the appropriate form of consciousness.

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It’s best to avoid thinking of the external sense fields as “objects”, since in the suttas they are depicted in relation to the observing mind, and not as independently existing entities. There is no word for “object” in this sense in the early texts: existence is not objective, it is relational. The term ārammaṇa, which came to be used in this sense much later in the Abhidhamma, means “support” in the suttas.

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The operation of the senses is relatively straightforward until we come to the last sense, the “mind” and “thoughts” or “mental phenomena”. To clear up possible confusion, this “sixth sense” is simply the mental faculty and has nothing to do with psychic powers. And unlike the five external senses, the “inner” sense field is not a physical organ: mano does not mean “brain”.

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The exact meaning of “mind” (mano) in this context is not spelled out, so let us consider this first. The suttas use three main terms for the mind: mano, citta, and viññāṇa. In general, these are synonyms and it is not possible to draw hard and fast distinctions between them (AN 3.60, DN 1:2, SN 12.61). Nevertheless, they tend to be used in different contexts, each with a distinct nuance. These contexts can be understood in terms of the four noble truths; thus the different terms refer to the same thing but imply a different aspect or response to that thing.

-
-
-Viññāṇa -
-
In doctrinal contexts this is awareness itself, the sheer knowing of things. It appears in this sense in dependent origination, the aggregates, and the sense fields. Hence it pertains to the first noble truth, the suffering of the world, and it needs to be fully understood. In colloquial usage, however, it can take on a variety of shades of meaning, such as “understanding”.
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-Mano -
-
The mind in action, one of the three spheres of kamma, a sense it inherits from the Upaniṣads. It is that which creates results, as in the famous first line of the Dhammapada: mano pubbaṅgamā dhammā, “mind is the forerunner of all things”. It is particularly used in ethical contexts, the performance of mental acts that bear fruit of either good or bad. So it may be understood as primarily relating to the second and third noble truths, the origination and ending of suffering.
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-Citta -
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The most general, and the least tightly bound to a particular technical sense. It is used widely as “mind”, “thought”, “heart”, etc. But when found in technical contexts it refers to samādhi, to the purified awareness of deep meditative immersion. For this reason, it is specially used in contexts relating to the path, the fourth noble truth.
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-

In the six senses, mano is clearly not identical with the “knowing” (viññāṇa), as it gives rise to it. Nor is it the “known”, the phenomena of which the mind is aware, for that is dhammā. Nor is it the turning towards or paying attention to the thing known, as is revealed in MN 28 The Longer Simile of the Elephant’s Footprint (Mahāhatthipadopamasutta):

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Though the mind is intact internally, so long as exterior thoughts don’t come into range and there’s no corresponding attention, there’s no manifestation of the corresponding type of consciousness.

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This passage suggests that, like the physical sense organs, mano in some way pre-exists the actual moment of conscious awareness. This does not mean that it is some mystical substrata of consciousness, for as we have seen mano is consistently used in the sense of the mind that performs acts, especially those with a moral dimension. So the mano is that which has performed deeds in the past, fueling an ongoing mental continuum within which the results of those deeds may be experienced in the present. It is the mental faculty that bears the potential for conscious experience, created and conditioned by choices made in the past.

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The “outer” aspect of the sixth sense is dhammā, a term so ambiguous its translation is always difficult. Here it refers to anything that may be known directly by the mind, distinct from the five physical senses. The most technically correct translation is probably “mental phenomena”. However, this is clumsy and opaque, so “thought” may be used as a more colloquial rendering, so long as it is understood to include ideas, imagination, and so on, not just verbalized cognition.

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The term āyatana refers to something “stretched out”, a domain, field, or dimension of activity. However, the Visuddhimagga suggests that the sense of the word is primarily a “cause”, or perhaps “stimulus”:

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… base (āyatana) should be understood as such (a) because of its actuating (āyatana), (b) because of being the range (tanana) of the origins (āya), and (c) because of leading on (nayana) what is actuated (āyata). Path of Purification, XV.4, translated by Bhikkhu Ñāṇamoḷi.

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Bhikkhu Ñāṇamoḷi rendered the term accordingly as “base”, which has been followed by Bhikkhu Bodhi. But this commentarial explanation is merely a series of false etymologies, or rather, puns. The point of such explanations is to provide material for teachers to reflect on and use in teaching, and they shouldn’t be taken uncritically. In fact the verbal root is not the obscure āyatati (“to actuate”) but āyamati, “to stretch, to extend”. Āyatana is commonly used in this sense and may be translated as “field”, “dimension”, etc.

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As so often, the context draws upon and redefines Brahmanical terminology. The “six sense fields” (saḷāyatana) were first mentioned in the Buddha’s third teaching, the famous Fire Discourse (Ādittapariyāya Sutta) which appears in this collection at SN 35.28. This sermon was given to a large assembly of Brahmanical ascetics, following a period when the Buddha stayed in their “firehouse”, a kind of shrine room for worshiping the sacred flame. And in Sanskrit, this place is called an āyatana. The Upaniṣads also call the senses āyatana in the sense of fields or scopes of activity and experience (eg. Bṛhadāraṇyaka Upaniṣad 4.1.4: cakṣur evāyatanam, Bṛhadāraṇyaka Upaniṣad 6.1.5: mano vā āyatanam; Chāndogya Upaniṣad 5.1.5: mano ha vā āyatanam).

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When the Buddha told those ascetics that “all is burning”, he was not giving an Abhidhamma analysis, for it was many centuries before Abhidhamma was developed. He was speaking in terms that the brahmins could understand.

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One of the key projects of the Brahmanical Upaniṣads was to reinterpret the deities of the Vedas. Rather than thinking of them as entities who lived in the sky, they became forces or essences that imbued all of reality. So for the brahmin ascetics, the flame (agni) was worshiped as the embodiment of a sacred energy that was immanent in all things.

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The teachings of the Fire Sermon respond to several key Upaniṣadic passages. In Bṛhadāraṇyaka Upaniṣad 1.3, it is told how evil entered into the world by the actions of the demons (asuras). While the gods (devas) were performing the ritual, they entered into the various senses and corrupted them, tainting them with evil and death. Hence when suffering is experienced through the senses, this is the reason. But those same senses can be freed from this corruption by being carried beyond death.

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These purified, divine senses are further described at Bṛhadāraṇyaka Upaniṣad 2.5.1, the famous “Honey-Knowledge”, regarded as one of the highest and most secret teachings. It presents a template, applied to various kinds of things. These are not organized as rationally as the Buddhist doctrines but include quite different kinds of things in the same set, such as the elements, truth, the sun, etc. Nevertheless, the parallels with the teachings of the six senses are quite apparent.

-
-

ayam ādityaḥ sarveṣāṁ bhūtānāṁ madhu
This sun is the honey of all beings.
asyādityasya sarvāṇi bhūtāni madhu
All beings are the honey of the sun.
yaś cāyam asminn āditye tejomayo ’mṛtamayaḥ puruṣo yaś cāyam adhyātmaṁ cākṣuṣas tejomayo ’mṛtamayaḥ puruṣo ’yam eva sa yo ’yam ātmā
This person in the sun made of fire and immortality, and this person in the internal eye made of fire and immortality: this is that—that which is the self.
idam amṛtam idaṁ brahmedaṁ sarvam
This is the immortal, this is the divine, this is the all.
(Bṛhadāraṇyaka Upaniṣad 2.5.5, translation by myself.)

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-

The Brahmanical view is that all creation stems from Brahmā and hence is, in its truest essence, overflowing with divinity and bliss—honey. Any suffering is merely a temporary imperfection.

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This is how they handled the great challenge to any theistic system, the problem of evil. For the brahmins, to focus on suffering is to miss the point. This is not merely a facile “positive thinking” doctrine, it is a profoundly contemplative philosophy, worked out in great detail across many complex sacred texts, and informed by deep meditative practice. It does not deny the reality of suffering, but it evokes a deeper reality that suffering cannot reach.

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Rather than tackling the textual and philosophical issues, the Buddha preferred to point directly at experience. Divested of theology, the experience of our senses is not “honey” but “fire”. And while our philosophy may say that fire is sacred, the reality is that it burns. The Buddha was showing the ascetics that there is no need to invoke deities and metaphysics to understand their experience: they could see how it worked right here.

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The forces lighting that fire can be readily discerned: greed, hate, and delusion. This classic Buddhist presentation of the fundamental defilements appears first in this passage. It is correlated with the three feelings: pleasant feeling stimulates desire; painful feeling provokes hate; and neutral feeling slips into delusion (MN 44:25, MN 128:28, SN 36.3).

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The Fire Sermon, in its brevity, foreshadows several distinctive features of the teachings on the six senses as compared to the five aggregates. It is direct, emotional, and powerful, speaking of the world that is burning, in contrast with the more intellectual approach of the aggregates.

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By invoking the idea of the “all”, the Fire Sermon suggests that the scope of the six senses includes all that is experienced and known. This idea was expanded in multiple Suttas (SN 35.33–52). By contrast, no such claim to completeness is made of the aggregates. And the text treats sense experience as a conditioned process, the immediately visible dimension of dependent origination.

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Since the sense fields make experience possible, it is through them that suffering comes to be (SN 35.106). It is in order to understand this suffering that one undertakes the spiritual path (SN 35.81, SN 35.152). The sense fields are, in fact, the world (loka) that wears away (lujjati; SN 35.82, SN 35.84), for “whatever in the world through which you perceive the world and conceive the world is called the world in the training of the noble one” (SN 35.116). This world is empty of self (SN 35.85).

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Since the sense fields are produced by choices made in past lives, they are said to be “old kamma”; in this, they contrast with the aggregates, for they include “choices”, which are the kamma made in the present. Having inherited the senses as the result of past deeds, however, we proceed to respond to them through thinking or conceiving of them in terms of a “self”, a process known in Pali as “identifying” (maññita; SN 35.146, SN 35.30–32, SN 35.90–91, SN 35.248).

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“Conceiving” and the closely related “conceit” (māna) refer to the tendency of the mind to shape experience in terms of the self. Much of our thought is devoted to justifying, explaining, and interpreting our experience in ways that reinforce our notion of self. This can end up spinning out of control, in which case it is called “proliferation” (papañca). To cut through this process the Buddha urges us to stop short with sense experience (SN 35.94, SN 35.95).

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It is significant that, while the texts repeatedly speak of how the aggregates form the basis for theories of self (sakkāya), the same is not said of the sense fields. If the aggregates provoke grasping to theories, the sense fields provoke grasping at pleasure, at the sheer vitality of sensory experience. Thus while the teachings on the aggregates emphasize views, here the focus shifts to restraint. A standard passage on sense restraint, familiar from the Gradual Training, speaks of preventing harmful qualities from invading the mind amid sense experience (SN 35.120, SN 35.127, SN 35.239, SN 35.240). A person who chases the pleasure afforded by the senses is no less trapped by the pain they bring, and it is only by setting up mindfulness that one can achieve peace (SN 35.132, SN 35.243–244, SN 35.247).

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In this way, by choosing the sense fields as a locus of practice one cuts directly at the roots of craving. This is emphasized in the final two vaggas, which are especially rich in unforgettable imagery. The senses are an ocean traversed during the spiritual journey (SN 35.228). We’d be better off being tortured by hot pokers than being caught up in sense experience (SN 35.235). If you wish to train in meditation, you must learn to withdraw the senses like a tortoise drawing in its limbs, becoming safe from predators (SN 35.240). Pleasant experiences are the bait of Māra (SN 35.230). The six senses are like six very different animals, all tied together, and fighting to get to their territory (SN 35.247).

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The Great Book

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The “Great Book” is the last and largest of the five books of the Linked Discourses. It consists of twelve saṁyuttas, almost all of which deal with an aspect of Buddhist practice, or the path. The first of these, indeed, is the “Section on the Path” (Magga Saṁyutta), and in the northern canons the book as a whole is referred to as the “Book of the Path” (Maggavagga).

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The first seven saṁyuttas offer a detailed treatment of seven sets of factors on Buddhist practice. These sets came to be known to the later traditions as the 37 bodhipakkhiyā dhammā, or “qualities leading to awakening”. Note that this term is not used in this way in the suttas; it is, rather, applied to one of the sets, the five faculties (SN 48.55, etc.). While the 37 factors are mentioned throughout the canon, it is in this book that we find the primary source for these teachings. Subsequent saṁyuttas deal with the path from different perspectives, while the final two deal with stream-entry and the four noble truths respectively.

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While most books of the Saṁyutta are dominated by one major collection, the Great Book features several saṁyuttas of comparable importance. For this reason, I will briefly discuss most of the substantive saṁyuttas. I leave aside those that are merely sets of template repetitions, and also the final two saṁyuttas on stream entry and the truths, as I have covered these topics elsewhere. I preface the discussion of the individual saṁyuttas with a general discussion of the “qualities leading to awakening”.

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The saṁyuttas in the Great Book display considerable complexity in their structure and use of repetitions. But for fear of overburdening the discussion, I refer anyone interested to the relevant sections of Ven Bodhi’s Connected Discourses.

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The 37 Qualities Leading to Awakening

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For the early Buddhist texts, the primary concern was the spiritual practice that leads to the escape from suffering. This is the fourth noble truth. From the very first discourse, this was spelled out by a specific set of factors comprising the path to awakening: the noble eightfold path. During his long teaching career, the Buddha presented this path in many different ways, formally or informally, briefly or in detail, emphasizing different aspects to suit the occasion or the person.

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Before his death, it seems, the Buddha had begun to systematize these various presentations, putting together seven sets of qualities pertaining to the path, totaling 37 factors. Each set presented the path to liberation from a slightly different perspective.

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The seven primary saṁyuttas of the Mahāvagga contain the same teachings, albeit in a different sequence. The Mahāvagga begins with the noble eightfold path, due to its prestige and importance as the teaching on the path. But when presented elsewhere in the suttas we find the sets arranged numerically.

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  • -Four kinds of mindfulness meditation. The observation of: -
      -
    1. body
      2. -
    2. feelings
      3. -
    3. mind
      4. -
    4. principles
      5. -
    -
    • -
  • -Four right efforts: -
      -
    1. to prevent the bad
      2. -
    2. to give up the bad
      3. -
    3. to give rise to the good
      4. -
    4. to maintain and grow the good
      5. -
    -
    • -
  • -Four bases of psychic power: -
      -
    1. enthusiasm
      2. -
    2. energy
      3. -
    3. mind
      4. -
    4. inquiry
      5. -
    -
    • -
  • -Five faculties: -
      -
    1. faith
      2. -
    2. energy
      3. -
    3. mindfulness
      4. -
    4. immersion
      5. -
    5. wisdom
      6. -
    -
    • -
  • -Five powers: -
      -
    1. faith
      2. -
    2. energy
      3. -
    3. mindfulness
      4. -
    4. immersion
      5. -
    5. wisdom
      6. -
    -
    • -
  • -Seven factors of awakening: -
      -
    1. mindfulness
      2. -
    2. investigation of principles
      3. -
    3. energy
      4. -
    4. rapture
      5. -
    5. tranquility
      6. -
    6. immersion
      7. -
    7. equanimity
      8. -
    -
    • -
  • -Noble eightfold path: -
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    1. right view
      2. -
    2. right thought
      3. -
    3. right speech
      4. -
    4. right action
      5. -
    5. right livelihood
      6. -
    6. right effort
      7. -
    7. right mindfulness
      8. -
    8. right immersion
      9. -
    -
    • -
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A cursory glance at the Pali texts shows how influential and widespread this set of 37 qualities was. It appears in each of the four nikāyas (DN 28, DN 29, DN 16, MN 103, MN 104, SN 22.81, SN 22.101, SN 43.12, AN 8.19) as well as the Udāna (Ud 5.5). It is one of the few doctrinal teachings to be mentioned several times in the Vinaya (Pj 4, Pc 8, Kd 19). It occurs constantly in the late canonical texts of the Khuddaka (Ne 8, Cnd 12, Cnd 15, Cnd 20, Cnd 22, Mnd 6, Mnd 7, Mnd 14, Mnd 16, Ps 1.5, Ps 2.8, Ps 2.9, Mil 3.1.13, Mil 6.4.1, Mil 6.4.2, etc.) as well as the Abhidhamma (Vb 17, Dt 1.2, Dt 2.1, Dt 2.6, Kv 4.3, Kv 12.5, Kv 14.9, Kv 15.6, Kv 21.1, Kv 21.5, etc.).

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But its influence was not to stop there, for it remained a central doctrinal principle in later forms of Buddhism. In the Mahāyāna, for example, the same 37 qualities came to be known as the “37 practices of the Bodhisattva”.

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The Buddha declared that these teachings emerged from his direct knowledge. They are factors of practice, to be developed and experienced by those on the spiritual journey. However, from their earliest appearances, they were also treated as teachings to be learned, memorized, and recited. From DN 29:

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You should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time.

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Such passages place the 37 factors at the heart of the Buddha’s scriptural legacy. But what, exactly, was to be recited? Surely such momentous teaching must have entailed something more than simply listing the factors. There must have been an agreed-upon body of texts, a canon of scripture recited in unity by the early community. And what could that have been if not these very teachings, the collected discourses on the factors of the path found today in the Mahāvagga? This is not to deny that expansion and elaboration of these have occurred, but the core teachings of the Mahāvagga were, in all probability, the heart of the scriptures for the earliest Buddhists.

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Certain of the sets focus on a specific area, such as mindfulness or effort, while others have a more overall view, such as the noble eightfold path. Nevertheless, they are deeply interconnected, with the same factors recurring in multiple sets. Overall, they strongly emphasize meditation, although other dimensions of spiritual practice, such as ethics and study, are also found. Here is a brief overview of the general distinctions in perspective between the groups. Note that the first three sets loosely correspond to the final three factors of the noble eightfold path: right effort, right mindfulness, and right immersion.

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Four kinds of mindfulness meditation
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The practice of undertaking meditation leading to serenity and insight.
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Four right efforts
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The putting forth of effort in mental cultivation.
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Four bases of psychic power
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Development of deep immersion leading to various extraordinary abilities.
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Five faculties
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The mental qualities that lead to liberation, and which characterize the mind of one on the path.
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Five powers
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The same as the faculties.
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Seven factors of awakening
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Retention and investigation of teachings lead to the progressive deepening of the emotional qualities that ripen in liberation.
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Noble eightfold path
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The broadest in scope of the sets and the only one to explicitly mention ethics.
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As is common in the suttas, these sets sometimes refer to similar qualities with different terms. The quality of wisdom, for example, is called “observation of principles” (dhamānupassanā) as the fourth kind of mindfulness meditation, “inquiry” (vīmaṁsa) in the bases for psychic power, “wisdom” (paññā) in the faculties and powers, “investigation of principles” (dhammavicaya) in the factors of awakening, and “right view” (sammādiṭṭhi) in the noble eightfold path. The relations between all these terms are analyzed in detail in the Abhidhamma and commentarial texts.

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Bear in mind, though, that each context has its own integrity, its specific purpose and orientation, and the choice of different terms is by no means arbitrary. “Right view”, being placed at the start of the path, emphasizes the theoretical understanding gained by hearing the teaching. “Investigation of principles”, similarly located near the beginning, refers to the reflection and inquiry into these teachings as realized in oneself. “Observation of principles” and “inquiry” occur after the development of deep stillness in absorption meditation and refer to the inquiry and investigation into the nature of that experience, and the meditative processes and conditions that shape such profound experiences. And “wisdom”, the culmination of all these, is the realization of the four noble truths, the liberating insight of the stream-enterer. So when considered on their own, as distinct mental factors, they can be regarded as synonyms. But their true depth is realized only by understanding the role they play in their context.

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When surveying these teachings and reflecting on them as a spiritual path, there is something rather odd about them. They appear quite different from the practices that one normally considers to be “religious”. Where are the rituals? The sacrifice? The devotion to deity? The allegiance to an institution? The symbols, rites, and mythology? These things are starkly, dramatically absent. To be sure, some such things may be found, in one form or another, elsewhere in the canon, and more so in later Buddhist traditions. But here, in the teachings regarded by the Buddha himself as his core message and practice, we find only balanced and reasoned development of behavior, emotions, and intellect. It is an integrated and rational path, one that does not depend on cultural or historical specifics, but on universal human qualities. The factors that lead to awakening, all 37 of them, are things that every human may find within themselves. In pointing to these qualities, the Buddha was pointing to the spiritual potential of all beings and offering us the means to grow and develop the best parts of ourselves.

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SN 45: Linked Discourses on the Path

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The noble eightfold path was famously declared to be the “middle way” in the Buddha’s very first teaching (SN 56.11). It covers the entire spiritual path (SN 45.6, SN 45.19, SN 45.20), beginning with the acquisition of right view as the starting point (SN 45.1), and leading to deep meditative immersion as the immediate precursor to the realization of the four noble truths.

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The noble eightfold path is said to be a “divine vehicle” which carries us to awakening, its factors compared to the parts of a chariot (SN 45.4). Practicing it leads to the end of suffering (SN 45.5), but only if it begins with right view, else it will lead to harming oneself (SN 45.9).

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The factors are defined at SN 45.8, as well as several other places in the canon.

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Right view (sammādiṭṭhi)
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Understanding the four noble truths.
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Right thought (sammāsaṅkappa)
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Thoughts of letting go, love, and kindness.
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Right speech (sammāvācā)
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Speech that is true, harmonious, gentle, and meaningful.
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Right action (sammākammanta)
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Avoiding killing, stealing, and sexual misconduct.
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Right livelihood (sammāājīva)
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Avoiding harmful livelihood.
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Right effort (sammāvāyāma)
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The four right efforts.
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Right mindfulness (sammāsati)
-
The four kinds of mindfulness meditation.
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Right immersion (sammāsamādhi)
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The four absorptions.
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-

The eight factors have a clear progressive aspect, as made clear from the beginning of this collection (SN 45.1). They follow the same general course that is spelled out in the Gradual Training, though with less emphasis on the monastic life, as both renunciates and lay folk should practice them (SN 45.24). One hears the teaching and gains an initial understanding (right view). Then one determines to live following this (right thought), undertaking the essentials of ethical conduct in speech (right speech) and body (right action), and ensuring that one does not earn money in a manner that causes harm (right livelihood). With this foundation one makes an effort to purify the mind (right effort), undertaking meditation (right mindfulness) leading to deep absorption (right immersion) (SN 45.28).

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When all these factors have been fulfilled, the mind is ready to make the breakthrough to the realization of the four noble truths. In this way the understanding of four noble truths, beginning as a concept accepted on faith, gradually deepens throughout the spiritual journey, nourished by experience and reflection. Right view guides us on each step of the path, learning from mistakes, revealing our hidden motivations, and uncovering unexpected possibilities. Ultimately it transforms into the liberating insight of the noble ones (SN 45.13, SN 45.35, etc.). The key to this transformation is the brilliant clarity and stillness of meditative absorption, a higher consciousness that sees further and deeper than ever before, and which has the power to completely eradicate greed, hate, and delusion (SN 45.36, etc.).

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Nevertheless, despite this progression, it is not the case that the factors are to be undertaken in a literal one-at-a-time fashion. The “path” is only a metaphor, and in real life, spiritual development is more complex.

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The factors of the path are best seen as providing a framework for reflecting on and if necessary changing one’s own life and practice. Each of these factors is essential, and if you find yourself missing out on higher factors, try asking whether you’ve put enough work into the basics. Sometimes people seem enthusiastic to get to the higher states of consciousness, without laying the broad and secure foundations offered by the simpler factors of the path. If developing deep meditation is proving difficult, then the answer is not to try to force it to ripen quicker, nor, worse, to explain it away as being somehow unnecessary. Rather, pay closer attention to improving right view through study and discussion of Dhamma; to developing right thought by becoming more generous and open-hearted; or to being more careful in one’s ethical and business conduct (SN 45.50–54).

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And remember, this path is not walked alone. For all the emphasis on solitary meditation, this saṁyutta reminds us that good friendship is the whole of the spiritual life (SN 45.2, SN 45.3), for good friendship precedes the noble eightfold path (SN 45.49).

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SN 46: Linked Discourses on the Awakening Factors

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These seven factors are called the “awakening factors” (bojjaṅga, i.e. bodhi + aṅga) because they lead to awakening (SN 46.5, SN 46.21). Of themselves, they focus on the psychology of contemplation, but the saṁyutta makes it clear from the start that, like all presentations of the path, they rest on ethics (SN 46.1).

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Unlike the factors of the path, there is no explicit definition. Nevertheless, we should of course interpret these factors in the same way as they occur in the eightfold path and elsewhere. However, there are some new factors, as well as a few places that offer a new perspective on some familiar factors. Most of the following details come from SN 46.52.

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-
Mindfulness (sati)
-
Includes both the recollection of teachings (SN 46.3) as well as mindful awareness of phenomena internal and external.
-
Investigation of principles (dhammavicaya)
-
Includes both reflection and investigation of the teachings (SN 46.3) as well as investigation into phenomena internal and external.
-
Energy (viriya)
-
Both mental and physical.
-
Rapture (pīti)
-
This is the experience of uplifting joy that emerges as the mind becomes peaceful in meditation. It includes the rapture of the first and second absorptions.
-
Tranquility (passadhi)
-
Both physical and mental
-
Immersion (samādhi)
-
The absorptions.
-
Equanimity (upekkhā)
-
This may be both the equanimity of the higher states of immersion as well as that of deep insight.
-
-

One detail of the preceding probably needs further explanation; that is, the idea that mindfulness includes recollection of the teachings. Mindfulness is defined throughout the suttas as the ability to recollect things that were said and done long ago (DN 33, DN 34, MN 53, SN 48.9, SN 48.50, AN 4.35, AN 8.13, AN 10.17, etc.). The root meaning of the word sati is in fact “memory” and in the Brahmanical traditions it refers to the memorized scriptures. But of course today we understand mindfulness as “clear awareness” of phenomena in the present.

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This saṁyutta offers a clue that helps resolve these two senses. In SN 46.56, a brahmin asks the Buddha why he can sometimes remember his chanting and sometimes cannot. The Buddha explains that the presence of the hindrances obscures his memory, giving an elaborate series of similes comparing water in various states with the various hindrances. How, we might wonder, does a reciter of oral texts achieve this? By maintaining continued and clear focus during the act of recitation. When the mind wanders and gets distracted, the recitation is lost. Sati does not mean the unstructured memories that happen to come to mind, but the steady flow and continuity of consciously focused awareness. And in this way, the act of recollecting scriptures suddenly seems a lot like keeping attention on one’s meditation.

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The factors are sequential, with each serving as condition or fuel for the next (SN 46.3). Multiple suttas stress this aspect of conditionality. Each of the awakening factors is nourished by a specific kind of fuel (SN 46.51). The set as a whole emerges from the practice of the four kinds of mindfulness meditation and the series of practices that underlie them (SN 45.6). They affect and condition the mind in distinct ways; thus when the mind is tired, it’s best to develop investigation, energy, and rapture, but when restless, develop tranquility, immersion, and equanimity. But mindfulness is always useful (SN 46.53). And the factors themselves are the condition for awakening (SN 46.56).

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Nevertheless, even the perfected ones continue to practice them, donning any one of them whenever they wish, like a garment (SN 46.4). Such a one has “acquired the path” and understands the true power of the awakening factors to lead to the end of rebirth (SN 46.30).

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The saṁyutta repeatedly opposes the awakening factors with their dark counterparts, the five hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are compared to corruptions in gold (SN 46.33) or to parasites (SN 46.39).

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A unique aspect of the awakening factors is that their recitation is said to be effective in helping cure disease. Several suttas speak of how a sick monk—and even the Buddha himself—becomes inspired by hearing them recited and rises cured (SN 46.14–16). Understandably, this has ensured that reciting passages on the awakening factors for sick people remains popular in Theravadin culture. If such recitation seems less effective today than in the suttas, it should be borne in mind that these are cases of advanced and experienced meditators, perfected ones indeed, who had already developed these factors to completion. Their inspiration is on a different level than that of an ordinary person. And even so, there is no guarantee: there are plenty of cases in the early texts where perfected ones fall ill with no cure.

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Most of the awakening factors refer to the emotional aspects of the spiritual path, the joy and peace of meditation. This is further emphasized in SN 46.54, which connects the awakening factors with the four immeasurables or divine meditations—love, compassion, rejoicing, and equanimity. The Buddhist mendicants are challenged by followers of other paths, who say that they too teach the development of these things. The Buddha points out, however, that he describes how to develop these things to their fullest potential. And to do this the immeasurables are empowered by the awakening factors.

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SN 47: Linked Discourses on Mindfulness Meditation

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The Pali term satipaṭṭhāna means the “establishing of mindfulness”. I usually render it more colloquially as simply “mindfulness meditation”. While elsewhere sati is defined as “memory”, here it is described as anupassanā, “sustained observation”. It refers to the meditative practice of setting up and maintaining continued and unbroken awareness in four distinct arenas:

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Body (kāya)
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Any aspect of the physical, including the breath, the postures, parts of the body, and so on.
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Feelings (vedanā)
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Different kinds of feeling, whether painful, pleasurable, or neutral, spiritual or carnal.
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Mind (citta)
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States of awareness, whether under the influence of greed, hate, and delusion, or free of such.
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Principles (dhammā)
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Understanding the causal relations that lead to suffering or to peace, especially by reflecting on the process of meditation itself.
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Each of these can include a diverse range of experience. But in meditation, it is important to keep focus. The standard formula phrases this through the use of the reflexive idiom kāye kāyānupassī. Here the locative case is used quite literally to mean “one of the bodies in the body”, or as we would say in English, a particular aspect of the body. Thus the meditator does not continually shift attention to whatever comes into mind but maintains a steady, continuous awareness of a specific aspect of physical experience.

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This is a progressive practice. The nature of this progress becomes more clear when it is recognized that mindfulness of breathing is a form of satipaṭṭhāna practice.

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  1. Meditation begins with attention to the relatively coarse phenomena of the physical breath until it becomes calm and still.
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  2. A subtle sense of joy and bliss pervades the breath and the body.
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  3. The mind becomes free, immersed in the singular experience of the bliss of release.
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  4. One contemplates the changing process of meditation that has led to this point. The mind, empowered by immersion, lets go.
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But satipaṭṭhāna is broader than I have indicated here, for it includes not only the positive experiences that evolve during meditation but also the negative ones: the pain, the constricted mind, the hindrances. By encompassing the full range of experience, satipaṭṭhāna promotes a broad, inclusive approach to meditation, one based on awareness rather than control, laying the groundwork for the flowering of wisdom.

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This saṁyutta presents a series of insightful and often delightful suttas on satipaṭṭhāna, but it does not define the scope of the meditation. The definitions above are derived from the longer discourses today found at MN 10 and DN 22. However, these have undergone considerable late development as compared with the short discourses of the saṁyutta, and one cannot simply assume that everything in MN 10 and DN 22 applies in the saṁyutta.

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The Pali compound satipaṭṭhāna resolves to sati + upaṭṭhāna. This phrase is familiar from the Gradual Training, where it refers to the moment when a practitioner sits down in seclusion and begins meditation by “establishing mindfulness” (satiṁ upaṭṭhapetvā). It thus refers primarily to the formal practice of meditation.

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Today it is common to speak of “mindfulness in daily life”, but in the suttas, this is called sampajañña, which I translate as “situational awareness”. This is one of the series of practices in the Gradual Training that lays the groundwork for formal meditation. SN 47.2 makes plain the distinction between these two by treating them as two qualities the mendicant should develop. This is not to say, of course, that they are completely separate, for nothing in spiritual and mental development happens in isolation. Sampajañña is not limited to “mindfulness in daily life”, but plays a role in absorptions and insight as well (see SN 47.35). But it is to say that these two practices are primarily distinct, with situational awareness helping to prepare the mind for mindfulness meditation.

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The standard formula describes the mindful meditator with four terms. These refer back to the fundamental helper practices of the Gradual Training, reminding us that satipaṭṭhāna meditation does not happen in isolation:

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Keen (ātāpī)
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possessing persistent and unflagging energy.
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Aware (sampajāno)
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possessing situational awareness.
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Mindful (satimā)
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possessing mindfulness.
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Rid of desire and aversion for the world (vineyya loke abhijjhādomanassaṁ)
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having eliminated the overt forms of desire and aversion through the practice of sense restraint. The phrase abhijjhādomanassa is elsewhere used only in the context of sense restraint (DN 10, MN 33, SN 35.120, AN 4.14, etc.).
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In the eightfold path, the awakening factors, the faculties, and the powers, mindfulness meditation is one of the key factors leading to deep meditative stillness and immersion. It is defined elsewhere as “the basis for immersion in samādhi” (MN 44: cattāro satipaṭṭhānā samādhinimittā). With the charming parable of a cook, SN 47.8 shows how a skillful mindfulness meditator, by understanding the characteristics of their mind, enters immersion and abandons defilements, while a poor meditator fails. In SN 47.4 the Buddha urges all meditators, whether beginners or advanced, to practice mindfulness to the level of full immersion (ekodibhūtā vippasannacittā samāhitā ekaggacittā; “at one, with minds that are clear, immersed in samādhi, and unified”).

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The centrality of meditative immersion is reinforced by the saying that satipaṭṭhāna is the “path to convergence” (ekāyano maggo). This saying is famous from MN 10 but sourced from the Saṁyutta, where the saying is placed in the mouth of Brahmā (SN 47.1, SN 47.18, SN 47.43). It is a term from the Upaniṣads, which in contemplative contexts means “the place where all things come together as one” (Bṛhadāraṇyaka Upaniṣad 2.4:11).

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The meditative absorptions (jhānas) are explicitly brought into satipaṭṭhāna in the extended and late passage on the four noble truths in DN 22. However they are implicit in many places, including the observation of feelings under the notions of “spiritual rapture” and “spiritual bliss”, which are defined in terms of the absorptions (SN 36.31); as well as in the observation of mind under the mind that is “expansive”, “unexcelled”, “immersed”, “freed”, all of which are terms for deep states of absorption; or the discussion at MN 125.

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This is not to say that insight (or discernment, vipassanā) has no place in satipaṭṭhāna. On the contrary, the fourth of the satipaṭṭhānas, the observation of principles, is primarily concerned with the insight that follows from meditative immersion. Here, as described in MN 10, one does not merely observe the presence and absence of various factors, one understands the reason why they appear and disappear. And understanding causality is the heart of insight. This is reinforced in the teaching on mindfulness of breathing, which introduces the contemplation of impermanence at this point.

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Two suttas bring the vipassanā aspect to the fore. In SN 47.40, the Buddha first teaches the standard satipaṭṭhāna practice, then introduces the “development” of satipaṭṭhāna. In the suttas, “development” means the enhancement and expansion of what is already there. (Bhāvanā is derived from the causative form of the word “to be”, i.e. “to make be more”.) This further development involves contemplating all four of the satipaṭṭhānas in terms of origin and cessation. The exact meaning of this is spelled out in SN 47.42, which gives the origin of each of the four.

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A distinctive feature of this collection is the number of charming parables, which are as memorable as they are amusing. In addition to the story of the cook which we mentioned above (SN 47.8), we hear how a quail learned to escape a hawk (SN 47.6), how a foolish monkey got trapped in tar (SN 47.7), and how two acrobats support each other (SN 47.19). Another discourse sets a seemingly impossible challenge for mindfulness practice: to walk, carrying a bowl of oil filled to the brim, between a popular performer and the crowd jostling to see her, while a man with a drawn sword waits to chop off your head if you spill a drop (SN 47.20)!

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SN 48: Linked Discourses on the Faculties

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The word indriya has a rather interesting history. It occurs 39 times in the Ṛg Veda in the general sense of “the power of Indra”, the great warrior-god and dragon-slayer known in Pali as Sakka. But the nature of this power is perhaps not what one might imagine, for more than two-thirds of these cases connect indriya with soma.

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Now, soma was of course a drug, probably a preparation from the amphetamine-like stimulant ephedra. It was drunk by the ancient Indo-Europeans to imbue warriors with berserk energy on the battlefield. As well as taming the horse and inventing the fast two-wheeled chariot, drug-enhanced combat was one of the key innovations underlying the military success of the Indo-Europeans.

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In the Vedic culture this was ritualized as religious practice: Indra himself drinks soma to magnify his potency. He becomes unstoppable and crushes all his enemies before him. His devotees follow his example, manifesting the power of the god within themselves. The drug-induced high gave them the might of the gods. But the crucial point is that the power is not borrowed from Indra; rather, both god and devotee draw power from the same source. It was inside them all along, it just needed the soma to bring it out.

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By the time of the Buddha, the Vedic age was long-gone and the soma was largely forgotten. Later commentators, unfamiliar with its Vedic roots, defined indriya as “rulership”, and the various indriyas in Buddhism as the governing faculties that exercise control over their domains. But the use in the suttas shows that the meaning lies closer to the Vedic sense of “potency”. The indriyas are innate potentials that can be manifested in the right conditions.

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This is why, after the Buddha’s awakening, he surveyed the world and assessed the indriyas of the many different beings in it. He saw the spiritual potential latent within each person to different degrees, and realized that this hidden potential could be drawn out with the right teaching and encouragement (SN 6.1).

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To formulate a teaching on the indriyas, the Buddha drew upon a set of five qualities he had developed under his former teachers Āḷāra Kālāma and Uddaka Rāmaputta (MN 26:17, etc.). That these are a set of teachings in the Brahmanical tradition is confirmed by their mention in the Yogasūtra (1.20). He called this set the five indriyas.

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The same qualities were also known as the balas or “powers”. At SN 48.43 the Buddha discusses the relation between these two sets, saying they are like a river that flows around an island. They are part of the same stream and go to the same place, but from a certain perspective, they can be distinguished. The term bala, like indriya, is Vedic, with the same basic sense of potency or strength, and occurs in contexts featuring Indra and his soma. The balas have only some repetition templates in the saṁyutta, and are defined in the Aṅguttara (AN 5.14).

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The indriyas (together with the balas) came to be included in the 37 bodhipakkhiyadhammā, and form the heart of the Indriya Saṁyutta, where they are defined as follows (SN 48.8, SN 48.9, SN 48.10):

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Faith (saddhā)
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Faith in the Buddha’s awakening.
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Energy (viriya)
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The effort to give up the bad and develop the good.
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Mindfulness (sati)
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Recollection of things said and done long ago, and the four kinds of mindfulness meditation.
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Immersion (samādhi)
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Unification of mind based on letting-go; further defined as the four absorptions (jhānas).
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Wisdom (paññā)
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Understanding impermanence and the four noble truths.
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By beginning with faith (saddhā), the text introduces a quality not explicitly mentioned in the earlier sets. In Buddhism, faith is essential. In traditional Buddhist lands to this day, the quiet yet steadfast faith and devotion to the Buddha and his teachings is ever-present, expressed through offerings of flowers, through grace and humility in the presence of the sacred, or uplifting recollection of the Buddha’s words. It is an emotional quality, often paired with pema, “affection”. But the Buddha explicitly rejected blind or “baseless faith” (MN 95:13: amūlikā saddhā) and urged his followers to develop a “grounded faith” (MN 47:16: ākāravatī saddhā) based on careful and critical inquiry.

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This is a faith that is akin to the confidence and trust that a scientist needs when relying on the findings and theories of others in their field. It is essential in order to get anywhere; but at the same time, it is completely provisional. If there is anything that is contradicted by the evidence, it should be rejected. And once you have seen the truth for yourself, there is no need for faith, as pointed out by Venerable Sāriputta in SN 48.44.

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Following the pattern we have seen in previous sets of qualities, the mention of faith aligns the faculties with the progress of one following the Gradual Training. First, one hears the teaching and gains faith, then one goes forth and applies energy in practice, undertaking mindfulness meditation, realizing the absorptions and the wisdom into impermanence that follows on from them. At this point, a practitioner goes beyond simple belief or reasoned argument and sees the truth for themselves. Their faith is described as aveccappasāda, “experiential” or “confirmed” confidence. The word avecca literally means “having undergone”. It is only at this point that faith is unshakable.

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Many suttas on the five faculties are built along the same kinds of patterns and templates as the saṁyuttas on the noble eightfold path or the awakening factors. But in two related respects they are quite distinctive. And both of these distinctive features stem from the root sense of indriya as “potency” or “potential”.

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The first of these two features is the use of the faculties to grade practitioners. One who truly understands the faculties is a stream-enterer (SN 48.2, SN 48.3), while one who, based on this understanding, completely lets go is a perfected one (SN 48.4, SN 48.5). This grading of practitioners based on their development of the faculties is extended in more detail in a further series of discourses (SN 48.12–18, SN 48.24).

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So while, in one sense, we all have these faculties within us as a hidden potential, they do not manifest their strength until empowered by the path. Once that happens, at the moment of stream-entry, they are as unstoppable as Indra on a dragon-slaying rampage.

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To understand the second distinctive feature, recall that in these saṁyuttas we are dealing with the path, the fourth of the noble truths, which is “to be developed” (bhāvetabba). And while the Indriya Saṁyutta, like other saṁyuttas on the path, does indeed speak of the “development of the faculties”, a series of suttas also speaks of understanding the faculties in light of the four noble truths (SN 48.2–7). Normally such phrasing is found in discourses dealing with the first noble truth, such as those on the aggregates or sense fields, which are “to be fully understood”. Here the texts are blurring the distinction between the first and fourth noble truths. To be sure, this is not unique; we have already noted that a couple of discourses on satipaṭṭhāna do a similar thing differently. But it is unusual, and certainly the emphasis is unique.

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There is nothing doctrinally difficult about this; after all, the path is conditioned (AN 4.34), and all conditioned things are suffering. But the Buddha usually spoke of the path in glowingly positive terms, not about its suffering and drawbacks.

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Once again, this makes sense when we consider the faculties as inner potentials, as something that we already possess in a latent form to one degree or another. In understanding the faculties we are understanding who we are and who we might become.

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This idea that an indriya is a potency or ability or strength possessed by a person is further developed in the remainder of the saṁyutta, which introduces a series of faculties beyond the basic five. Together with the five faculties, these make up a list of 22 faculties, which became a standard set in the Abhidhamma (see Vb 5). Here they are in the Abhidhamma sequence:

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  • The six sense faculties (SN 48.25).
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  • Three biological faculties: femininity, masculinity, and vitality (SN 48.22).
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  • Five kinds of feeling as faculties (SN 48.31).
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  • The five spiritual faculties.
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  • Three faculties relating to stages of awakening (SN 48.23).
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Senses, feelings, and even biological attributes, are things that everyone possesses. They must be understood as part of conditioned reality, and hence suffering, but they can be harnessed to empower the spiritual path.

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SN 51: Linked Discourses on the Bases for Psychic Power

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We have learned that the terms indriya and bala, which we translate as “faculty” and “power” were Vedic terms closely associated with the divine might of the war-god Indra. The current saṁyutta deals with iddhi, another Vedic term with a similar meaning of “success, power, potency”. Note that the Pali iddhi is identical in meaning with two Vedic terms, siddhi and ṛddhi, but formally it is derived from the latter. Pāda literally means “foot”, and since iddhipāda is defined as the “path or practice to gaining iddhi” (SN 51.27), it’s tempting to maintain the metaphor by speaking of the “four footsteps to psychic power”.

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Iddhis may refer to various kinds of success, potency, or power, but in this context, they consist of various astonishing feats of psychic power or superpowers. Such feats have a long and colorful history in India. In the Vedas, as we have seen, they originated in the legendary military prowess of the gods, to which mortals aspired with the aid of stimulants. As the soma vanished, it seems, other means of transcending normal human and physical limits were sought. Ascetics undertook punishing mortifications (tapas), torturing their bodies in search of superpowers. While some pre-Buddhist religious practitioners—notably those of the Jains and the Upaniṣads—had set themselves more lofty and worthy goals than mere powers, there remained many for whom spiritual practice was a means to these decidedly worldly ends.

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The modern cultural fascination with superheroes shows that this is not bound to a specific cultural time or place. It is about the very human longing for transcendence and transformation, becoming other, becoming more. Superheroes display many of the same kinds of powers talked about in the Buddhist and other ancient Indian texts: mind-reading, enhanced senses, the ability to control the elements or to multiply one’s form, to fly in the sky and even through space (SN 51.11). And the means by which powers are gained remain similar to the pre-Buddhist traditions: they may be of divine or alien origin; or derived from a drug or chemical agent; or the outcome of enduring trials and suffering.

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Dispensing with these methods, however, the Buddha said that superpowers are gained through pure mental development or meditation. The focus shifted from the powers themselves to the means for attaining them; which, it turns out, also happens to be the path to awakening. The various powers extend or enhance ordinary human abilities, and they may be developed in the same way as any other ability is developed: by practice.

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Despite their frequent mention in Buddhist texts, psychic powers are notably omitted when it comes to the really important things. They are side-effects of the spiritual path, things that may be fun and of some worth as preliminary exercises, but far from the true goal (see SN 12.70). The Buddha had a decidedly ambiguous attitude to powers, especially when they were shown off. He forbade the monastics from displaying them publicly, saying monks who make such displays were like a woman who shows her private parts for a cheap coin (Kd 15:8.2). Displays of psychic powers are moreover criticized because they seem like mere magic (DN 11:5, AN 3.60). And the possession of superpowers was by no means a sign of genuine spiritual attainment, for even Devadatta, the Buddha’s arch-nemesis, was said to have attained them (Kd 17:1.4).

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None of this addresses the question of whether such powers are real. The suttas assume throughout that they are, and there is no reason to think this does not reflect the Buddha’s views. Traditional Buddhism has always accepted the reality of experiences and powers beyond the normal, and Buddhist cultures are full of anecdotes and stories about such events. Rigorous studies, however, are harder to come by. The extraordinary Irreducible Mind, a sustained critique of reductionist theories of mind, assembles hundreds of studies into various kinds of extraordinary phenomena. While a reasonable person may well remain skeptical, it seems there is a significant body of evidence in support of such things as mind-reading or recollection of past lives. The ability to fly or to touch the sun remain, sadly, unattested.

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Normally in the suttas the term iddhi is used for a specific set of psychic powers, which primarily exhibit mastery over the physical realm (SN 51.19, etc.). These are typically included within a broader set of six “direct knowledges” (abhiññā), which are also mentioned in this saṁyutta (SN 51.11). The final one of these is the ending of defilements and rebirth, the true goal of Buddhist practice.

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As to the substance of the iddhipādas, there are four basic terms:

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Enthusiasm (chanda)
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This is one of the most common words for “desire”. While not formally mentioned as an item in the other lists of the bodhipakkhiyadhammā, it appears in the formula for the four right efforts. It is the desire to do good, to practice, to escape suffering.
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Energy (viriya)
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This is the single most common factor among the 37 bodhipakkhiyadhammā. However, in the bases for psychic power it receives special emphasis as it is not only one of the factors, but also qualifies each of the factors.
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Mind (citta)
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Thought, idea, resolve, or awareness (see below).
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Inquiry (vīmaṁsā)
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Inquiry or investigation into the Dhamma, but especially into what obstructs meditation and what helps it. In this context, it is not too far in meaning from “curiosity”.
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Curiously enough, though the word citta has a wide range of meanings, it is not clearly defined in this context. Even the Abhidhamma and commentaries offer little more than the usual list of synonyms for “mind” (Vb 9). Normally in the context of the path, the mind is “to be developed” (see SN 51.9) and such “development of mind” (cittabhāvanā) is a term for samādhi and the path to it. Accordingly, citta falls between the energy and wisdom factors, in the place normally occupied by samādhi and mindfulness, and is said to be developed in the normal way of samādhi (see SN 51.11). And samādhi itself, like energy, is constantly emphasized as essential to this practice at every point.

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However, citta is also the thought or intention that gets you to your destination (SN 51.15). In line with this, one gains samādhi by relying on citta (SN 51.13), which suggests that citta cannot be exactly identical with samādhi.

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Perhaps the term citta was used here precisely because of its breadth of meaning. It encompasses the “thought” of the Dhamma, of practice, or of the goal; the “idea” one has in mind that leads one on; the “resolve” that keeps attention focused; the growing “awareness” as the goal comes into view; and the purified “consciousness” of deep meditation. In this way citta here covers the same ground as it does as one of the four satipaṭṭhānas: it refers to the mental state with which one develops the path, including, but not limited to, states of samādhi.

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The four bases are almost always presented in a stock formula that consists of a long compound, the meaning of which is explained at SN 51.13. Each of the four qualities may be relied on to develop deep unification of mind, or samādhi. This process involves making an active effort, defined in terms of the four right efforts. Thus each of the iddhipādas consists of these three aspects:

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  1. One of the four qualities.
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  2. The meditative immersion that results.
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  3. The effort required.
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At SN 51.20 we find the most detailed explanation of how these are applied in practice. This sutta brings in several practices familiar from elsewhere in the suttas, such as the contemplation of the 31 parts of the body. While most of these are straightforward, there is a somewhat obscure Pali idiom that begs a little clarification. That is the phrase “as before, so after; as after, so before” (yathā pure tathā pacchā, yathā pacchā tathā pure), called the “perception of continuity” (pacchāpuresaññā). Similar phrases are found in several places in the context of meditation (Thag 6.4, SN 47.10, AN 7.61, AN 3.90). In the Vinaya, the same phrase is used to emphasize that the status of a mendicant remains unchanged. In meditation, it points to the need for constant and consistent effort in maintaining one’s focus. As part of a series of related idioms—as above, so below; as by day, so by night; as this is, so is that—it indicates how the process of meditation moves from diversity and differentiation towards unity and oneness.

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When first encountering the bases for psychic power, students are often puzzled by an apparent paradox. Desire, so we’re told, is the cause of suffering, yet here we are supposed to develop it. This problem is addressed directly in SN 51.15, where Ānanda explains to the brahmin Uṇṇābha that the spiritual path is lived to give up desire, which is accomplished by developing the four bases of psychic power. But Uṇṇābha protests, for desire is itself one of the four bases, and desire cannot be given up using desire. Ānanda resolves the contradiction with the simile of a man walking to a park. Before setting out, one has the desire, the energy, the idea, or the curiosity to reach the park. But when you get there, those things vanish. In the same way, the desire or enthusiasm to reach the goal of spiritual practice carries you to the goal, but once there it is no longer needed.

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A Brief Textual History

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The Saṁyutta Nikāya was edited by M. Léon Feer on the basis of manuscripts in Sinhalese and Burmese scripts and published in Latin script by the Pali Text Society from 1884 to 1898. The first translation followed in 1917–30 by Mrs. C.A.F. Rhys Davids (vols. 1–2) and F.L. Woodward (vols. 3–5) under the title The Book of the Kindred Sayings. In 1999 the PTS issued a new edition of the Pali text of vol. 1 Sagāthāvagga, edited by G.A. Somaratne.

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While several partial translations were subsequently made, there was no complete new translation in English until 2002, when Bhikkhu Bodhi published his The Connected Discourses of the Buddha. As with his translation of the The Middle-Length Discourses of the Buddha, this constituted a major leap forward, essentially rendering the earlier translations obsolete. Unlike the Middle-Length Discourses, this was an entirely new translation. In an extensive introduction, Bhikkhu Bodhi spelled out his evolving approach to translation and presented a detailed thematic and structural analysis of the text.

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Where the Pali was unclear I frequently referred to the earlier work of Bodhi, and rarely to Woodward/Rhys Davids and various translations of specific texts.

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Acknowledgements

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I remember with gratitude all those from whom I have learned the Dhamma, especially Ajahn Brahm and Bhikkhu Bodhi, the two monks who more than anyone else showed me the depth, meaning, and practical value of the Suttas.

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Special thanks to Dustin and Keiko Cheah and family, who sponsored my stay in Qi Mei while I made this translation.

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Thanks also for Blake Walshe, who provided essential software support for my translation work.

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Throughout the process of translation, I have frequently sought feedback and suggestions from the SuttaCentral community on our forum, “Discuss and Discover”. I want to thank all those who have made suggestions and contributed to my understanding, as well as to the moderators who have made the forum possible. These translations were significantly improved due to the careful work of my proofreaders: Ayyā Pāsādā, John and Lynn Kelly, and Derek Sola. Special thanks are due to Sabbamittā, a true friend of all, who has tirelessly and precisely checked my work.

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Finally my everlasting thanks to all those people, far too many to mention, who have supported SuttaCentral, and those who have supported my life as a monastic. None of this would be possible without you.

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The Group of Linked Discourses With Verses

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Linked Discourses With Deities

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The Chapter on a Reed

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SN 1.1Crossing the Flood Oghataraṇasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

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Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good sir, how did you cross the flood?”

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“Neither standing nor swimming, sir, I crossed the flood.”

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“But in what way did you cross the flood neither standing nor swimming?”

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“When I stood still, I went under. And when I swam, I was swept away. That’s how I crossed the flood neither standing nor swimming.”

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“After a long time I see
a brahmin fully quenched.
Neither standing nor swimming,
he’s crossed over clinging to the world.”

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This is what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

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SN 1.2Liberation Nimokkhasutta
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At Sāvatthī.

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Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good sir, do you understand liberation, emancipation, and seclusion for sentient beings?”

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“I do, sir.”

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“But how is it that you understand liberation, emancipation, and seclusion for sentient beings?”

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“With the ending of relish for rebirth,
the finishing of perception and consciousness,
and the cessation and stilling of feelings:
that, sir, is how I understand liberation,
emancipation, and seclusion for sentient beings.”

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SN 1.3Led On Upanīyasutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“This life, so very short, is led onward;
one led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you to joy.”

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“This life, so very short, is led onward;
one led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

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SN 1.4Time Flies Accentisutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you to joy.”

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“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

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SN 1.5Cut How Many? Katichindasutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“Cut how many? Drop how many?
Develop how many more?
When a mendicant slips how many chains
are they said to have crossed the flood?”

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“Five to cut, five to drop,
and five more to develop.
When a mendicant slips five chains
they’re said to have crossed the flood.”

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SN 1.6Awake Jāgarasutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“How many sleep among the waking?
How many wake among the sleeping?
By how many do you gather dust?
By how many are you cleansed?”

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“Five sleep among the waking.
Five wake among the sleeping.
By five you gather dust.
By five you’re cleansed.”

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SN 1.7Not Comprehending Appaṭividitasutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“Those who don’t comprehend the teachings,
who may be led astray by the doctrines of others;
asleep, they have not woken up:
it is time for them to wake!”

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“Those who clearly comprehend the teachings,
who won’t be led astray by the doctrines of others;
they’ve woken up, they rightly know,
they walk smoothly in the rough.”

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SN 1.8Very Confused Susammuṭṭhasutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“Those who are very confused about the teachings,
who may be led astray by the doctrines of others;
asleep, they have not woken up:
it is time for them to wake!”

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“Those who are unconfused about the teachings,
who won’t be led astray by the doctrines of others;
they’ve woken up, they rightly know,
they walk smoothly in the rough.”

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SN 1.9Fond of Conceit Mānakāmasutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“Someone who’s fond of conceit can’t be tamed,
and someone without immersion can’t be a sage.
Living negligent alone in the wilderness,
they can’t pass beyond Death’s dominion.”

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“Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they pass beyond Death’s dominion.”

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SN 1.10Wilderness Araññasutta
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At Sāvatthī.

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Standing to one side, that deity addressed the Buddha in verse:

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“Living in the wilderness,
peaceful spiritual practitioners
eat just one meal a day:
so why is their complexion so clear?”

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“They don’t grieve for the past,
nor do they long for the future;
they feed on whatever comes that day,
that’s why their complexion’s so clear.

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Because they long for the future,
and grieve for the past,
fools wither away,
like a green reed mowed down.”

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The Chapter on the Garden of Delight

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SN 1.11The Garden of Delight Nandanasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Once upon a time, mendicants, a certain deity of the company of the thirty-three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion they recited this verse:

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‘They don’t know pleasure
who don’t see the Garden of Delight!
It’s the abode of lordly gods,
the glorious host of Thirty!’

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When they had spoken, another deity replied with this verse:

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‘Fool, don’t you understand
the saying of the perfected ones:
All conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is blissful.’”

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SN 1.12Delight Nandatisutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“Your children bring you delight!
Your cattle also bring you delight!
For attachments are a man’s delight;
without attachments there’s no delight.”

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“Your children bring you sorrow.
Your cattle also bring you sorrow.
For attachments are a man’s sorrow;
without attachments there are no sorrows.”

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SN 1.13There’s Nothing Like a Child Natthiputtasamasutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“There’s no love like that for a child,
no wealth equal to cattle,
no light like that of the sun,
and of waters the ocean is paramount.”

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“There’s no love like that for oneself,
no wealth equal to grain,
no light like that of wisdom,
and of waters the rain is paramount.”

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SN 1.14Aristocrats Khattiyasutta
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“An aristocrat is the best of bipeds,
an ox is the best of quadrupeds,
a maiden is the best of wives,
and a first-born the best of sons.”

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“A Buddha is the best of bipeds,
a thoroughbred, the best of quadrupeds,
a good listener is the best of wives,
and the best of sons is loyal.”

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SN 1.15Whispering Saṇamānasutta
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“In the still of high noon,
when the birds have settled down,
the formidable jungle whispers to itself:
that strikes me as so scary!”

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“In the still of high noon,
when the birds have settled down,
the formidable jungle whispers to itself:
that strikes me as so delightful!”

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SN 1.16Sleepiness and Sloth Niddātandīsutta
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“Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
because of this the noble path
doesn’t shine for creatures here.”

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“Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
when this is energetically fended off,
the noble path is purified.”

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SN 1.17Hard to Do Dukkarasutta
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“Hard to do, hard to endure,
is the ascetic life for the inept,
for it has many narrow passes
where the fool founders.”

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“How many days could an ascetic live
without controlling the mind?
They’d founder with each step,
under the sway of thoughts.

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A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn’t blame anyone.”

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SN 1.18Conscience Hirīsutta
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“Can a person constrained by conscience
be found in the world?
Who shies away from blame,
like a fine horse from the whip?”

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“Few are those constrained by conscience,
who live always mindful.
Having reached the end of suffering,
they walk smoothly in the rough.”

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SN 1.19Little Hut Kuṭikāsutta
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“Don’t you have a little hut?
Don’t you have a little nest?
Don’t you have any networks?
Aren’t you free of shackles?”

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“Indeed I have no little hut.
Indeed I have no little nest.
Indeed I have no networks.
Indeed I’m free from shackles.”

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“What do you think I call a little hut?
What do I call a little nest?
What do you think I call a network?
And what do I call a shackle?”

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“You call a mother a little hut;
and a wife a little nest.
You call children a network,
and you tell me craving’s a shackle.”

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“It’s good you have no little hut!
It’s good you have no little nest!
It’s good you have no networks!
And good that you’re free from shackles.”

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SN 1.20With Samiddhi Samiddhisutta
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So I have heard. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.

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Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

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Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse:

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“Mendicant, you seek alms before you eat;
you wouldn’t seek alms after eating.
But you should eat first, then seek alms:
don’t let the time pass you by.”

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“I actually don’t know the time;
it’s hidden and unseen.
That’s why I seek alms before eating,
so that the time may not pass me by!”

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Then that deity landed on the ground and said to Samiddhi, “You’ve gone forth while young, mendicant. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures! Don’t give up what is apparent in the present to chase after what takes effect over time.”

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“I’m not, good sir; I’m giving up what takes effect over time to chase after what is apparent in the present. For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

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“But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks? And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

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“I’m junior, good sir, recently gone forth, newly come to this teaching and training. I’m not able to explain this in detail. But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery. You should go to him and ask about this matter. And you should remember it in line with the Buddha’s answer.”

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“It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities. If you go to the Buddha and ask him about this matter, we’ll come along and listen to the teaching.”

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“Yes, good sir,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

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“Sir, if that deity spoke the truth, he’ll be close by.”

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When he had spoken, that deity said to Samiddhi, “Ask, mendicant, ask! For I have arrived.”

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Then the Buddha addressed the deity in verse:

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“Sentient beings who perceive the communicable,
become established in the communicable.
Not understanding the communicable,
they fall under the yoke of Death.

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But having fully understood the communicable,
they don’t conceive a communicator,
for they have nothing
by which they might be described.

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Tell me if you understand, spirit.”

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“I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”

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“If you think that ‘I’m equal,
special, or worse’, you’ll get into arguments.
Unwavering in the face of the three discriminations,
you’ll have no thought ‘I’m equal or special’.

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“I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”

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“Assessment was given up, conceit rejected;
craving for name and form was cut off right here.
They cut the ties, untroubled, with no need for hope.
Though gods and humans search for them
in this world and the world beyond, they never find them,
not in heaven nor in any abode.

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Tell me if you understand, spirit.”

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“This is how I understand the detailed meaning of the Buddha’s brief statement:

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You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures, mindful and aware,
you shouldn’t keep doing what’s painful and pointless.”

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The Chapter on a Sword

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SN 1.21A Sword Sattisutta
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At Sāvatthī.

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Standing to one side, that deity recited this verse in the Buddha’s presence:

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“Like they’re struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up sensual desire.”

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“Like they’re struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up substantialist view.”

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SN 1.22Impact Phusatisutta
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“It doesn’t impact a person who doesn’t impact others.
It impacts a person because they impact others.
That’s why it impacts one who impacts,
who wrongs one who’s done no wrong.”

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“Whoever wrongs a man who’s done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.”

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SN 1.23A Tangle Jaṭāsutta
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“Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
who can untangle this tangle?”

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“A wise person grounded in ethics,
developing the mind and wisdom,
a keen and alert mendicant—
they can untangle this tangle.

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Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they have untangled the tangle.

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And where name and form
cease with nothing left over;
as well as impingement and perception of form:
it’s there that the tangle is cut.”

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SN 1.24Shielding the Mind Manonivāraṇasutta
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“Whatever you’ve shielded the mind from
can’t cause you suffering.
So you should shield the mind from everything,
then you’re freed from all suffering.”

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“You needn’t shield the mind from everything.
When the mind is under control,
you need only shield the mind
from where the bad things come.”

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SN 1.25A Perfected One Arahantasutta
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“When a mendicant is perfected, proficient,
with defilements ended, bearing the final body:
would they say, ‘I speak’,
or even ‘they speak to me’?”

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“When a mendicant is perfected, proficient,
with defilements ended, bearing the final body:
they would say, ‘I speak’,
and also ‘they speak to me’.
Skillful, understanding the world’s labels,
they’d use these terms as no more than expressions.”

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“When a mendicant is perfected, proficient,
with defilements ended, bearing the final body:
is such a mendicant drawing close to conceit
if they’d say, ‘I speak’,
or even ‘they speak to me’?”

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“Someone who has given up conceit has no ties,
the ties of conceit are all dissipated.
Though that intelligent person has transcended conceiving,
they’d still say, ‘I speak’,

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and also ‘they speak to me’.
Skillful, understanding the world’s labels,
they’d use these terms as no more than expressions.”

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SN 1.26Lamps Pajjotasutta
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“How many lamps are there
that light up the world?
We’ve come to ask you, sir:
how are we to understand this?”

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“There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon glows at night,

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while a fire lights up both
by day and by night.
But a Buddha is the best of lights:
this is the supreme radiance.”

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SN 1.27Streams Sarasutta
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“From where do streams turn back?
Where does the cycle spin no more?
Where do name and form
cease with nothing left over?”

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“Where water and earth,
fire and air find no footing—
from there the streams turn back;
there the cycle spins no more;
and there it is that name and form
cease with nothing left over.”

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SN 1.28Affluent Mahaddhanasutta
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“The affluent and the wealthy,
even the aristocrats who rule the land,
are jealous of each other,
insatiable in sensual pleasures.

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Among those of such an avid nature,
flowing along the stream of lives,
who here has given up craving?
Who in the world is not avid?”

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“Having given up their home, their child, their cattle,
and all that they love, they went forth.
Having given up desire and hate,
having dispelled ignorance,
the perfected ones with defilements ended—
they in the world are not avid.”

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SN 1.29Four Wheels Catucakkasutta
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“Four are its wheels, and nine its doors;
it’s stuffed full, bound with greed,
and born from a bog.
Great hero, how will I keep going?”

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“Having cut the strap and harness—
the wicked desire and greed—
and having plucked out craving, root and all:
that’s how you will keep going.”

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SN 1.30Antelope Calves Eṇijaṅghasutta
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“O hero so lean, with antelope calves,
not greedy, eating little,
an elephant, wandering alone like a lion,
you’re not concerned for sensual pleasures.
We’ve come to ask a question:
How is one released from all suffering?”

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“The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you’ve discarded desire for these,
you’re released from all suffering.”

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The Chapter on the Satullapa Group

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SN 1.31Virtuous Sabbhisutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

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Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha’s presence:

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“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse.”

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Then another deity recited this verse in the Buddha’s presence:

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“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained—but not from anyone else.”

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Then another deity recited this verse in the Buddha’s presence:

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“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving.”

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Then another deity recited this verse in the Buddha’s presence:

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“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you shine among your relatives.”

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Then another deity recited this verse in the Buddha’s presence:

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“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place.”

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Then another deity recited this verse in the Buddha’s presence:

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“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily.”

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Then another deity said to the Buddha, “Sir, who has spoken well?”

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“You’ve all spoken well in your own way. However, listen to me also:

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Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you’re released from all suffering.”

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That is what the Buddha said. Then those deities, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.

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SN 1.32Stinginess Maccharisutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha’s presence:

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“Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

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Then another deity recited these verses in the Buddha’s presence:

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“When a miser fails to give because of fear,
the very thing they’re afraid of comes to pass.
The hunger and thirst
that a miser fears
hurt the fool
in this world and the next.

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So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

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Then another deity recited these verses in the Buddha’s presence:

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“Among the dead they do not die,
those who, like fellow travelers on the road,
are happy to provide, though they have but little.
This is an ancient teaching.

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Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

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Then another deity recited these verses in the Buddha’s presence:

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“Giving what’s hard to give,
doing what’s hard to do;
the wicked don’t act like this,
for the teaching of the good is hard to follow.

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That’s why the virtuous and the wicked
have different destinations after here.
The wicked go to hell,
while the virtuous are bound for heaven.”

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Then another deity said to the Buddha, “Sir, who has spoken well?”

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“You’ve all spoken well in your own way. However, listen to me also:

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A hundred thousand people making a thousand sacrifices
isn’t worth a fraction
of one who lives rightly, wandering for gleanings,
or one who supports their partner from what little they have.”

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Then another deity addressed the Buddha in verse:

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“Why doesn’t that sacrifice of theirs, so abundant and magnificent,
equal the value of a moral person’s gift?
How is it that a hundred thousand people making a thousand sacrifices
isn’t worth a fraction of what’s offered by such a person?”

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“Some give based on immorality—
after injuring, killing, and tormenting.
Such an offering—tearful, violent—
in no way equals the value of a moral person’s gift.

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That’s how it is that a hundred thousand people making a thousand sacrifices
isn’t worth a fraction of what’s offered by such a person.”

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SN 1.33Good Sādhusutta
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At Sāvatthī.

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Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence:

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“Good, sir, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

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Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

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“Good, sir, is giving!
Even when one has little, giving is good.

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Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

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Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

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“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
Giving and warfare are similar, they say,
for even a few of the good may conquer the many.
If a faithful person gives even a little,
it still brings them happiness in the hereafter.”

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Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

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“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.

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A man who gives legitimate wealth,
earned by his efforts and initiative,
has passed over Yama’s Vetaraṇi River;
that mortal arrives at celestial fields.”

-
-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

-
-

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.

-

The Holy One praises giving intelligently
to those worthy of offerings here in the world of the living.
What’s given to these is very fruitful,
like seeds sown in a fertile field.”

-
-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

-
-

“Good, sir, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.
And it’s also good to be restrained when it comes to living creatures.

-

One who lives without harming any living being
never does bad because of others’ blame;
for in that case they praise the coward, not the brave;
and the virtuous never do bad out of fear.”

-
-

Then another deity said to the Buddha, “Sir, who has spoken well?”

-

“You’ve all spoken well in your own way. However, listen to me also:

-
-

It’s true that giving is praised in many ways
but the path of the teaching is better than giving,
for in days old and older still,
the wise and virtuous even attained extinction.”

-
-
-
-
SN 1.34There Are None Nasantisutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

-

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha’s presence:

-
-

“Among humans there are no sensual pleasures that are permanent.
Here there are sensuous things, bound to which,
drunk on which, there’s no coming back.
That person doesn’t return from Death’s dominion.”

-

“Misery is born of desire; suffering is born of desire;
when desire is removed, misery is removed;
when misery is removed, suffering is removed.”

-

“The world’s pretty things aren’t sensual pleasures.
Greedy intention is a person’s sensual pleasure.
The world’s pretty things stay just as they are,
but the attentive remove desire for them.

-

Give up anger, get rid of conceit,
and get past all the fetters.
Sufferings don’t torment the one who has nothing,
not clinging to name and form.

-

Assessment was given up, conceit rejected;
craving for name and form was cut off right here.
They cut the ties, untroubled, with no need for hope.
Though gods and humans search for them
in this world and the world beyond, they never find them,
not in heaven nor in any abode.”

-

“If neither gods nor humans see one freed in this way,”
said Venerable Mogharājā,
“in this world or the world beyond,
are those who revere that supreme person,
who lives for the good of mankind, also worthy of praise?”

-

“The mendicants who revere one freed in this way,”
said the Buddha,
“are also worthy of praise, Mogharājā.
Having understood the teaching and given up doubt,
those mendicants can slip their chains.”

-
-
-
-
SN 1.35Disdain Ujjhānasaññisutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

-

Then, late at night, several glorious deities of the Disdainful Group, lighting up the entire Jeta’s Grove, went up to the Buddha, and stood in the air. Standing in the air, one deity recited this verse in the Buddha’s presence:

-
-

“Someone who pretends
to be other than they really are,
is like a cheating gambler
who enjoys what was gained by theft.

-

You should only say what you would do;
you shouldn’t say what you wouldn’t do.
The wise will recognize
one who talks without doing.”

-

“Not just by speaking,
nor solely by listening,
are you able to progress
on this hard path,
by which the attentive practicing absorption
are released from Māra’s bonds.

-

The attentive certainly don’t act like that,
for they understand the way of the world.
The attentive are quenched by understanding,
they’ve crossed over clinging to the world.”

-
-

Then those deities landed on the ground, bowed with their heads at the Buddha’s feet and said, “We have made a mistake, sir. It was foolish, stupid, and unskillful of us to imagine we could attack the Buddha! Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”

-

At that, the Buddha smiled.

-

Then those deities, becoming even more disdainful, flew up in the air. One deity recited this verse in the Buddha’s presence:

-
-

“If you don’t give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you’re stuck in your enmity.”

-

“If no mistake is found,
if no-one’s gone astray,
and enmities are settled,
then who could have been unskillful?”

-

“Who makes no mistakes?
Who doesn’t go astray?
Who doesn’t fall into confusion?
Who is attentive, ever mindful?”

-

“The Realized One, the Buddha,
sympathetic for all beings:
that’s who makes no mistakes,
and that’s who doesn’t go astray.
He doesn’t fall into confusion,
for he’s attentive, ever mindful.

-

If you don’t give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you’re stuck in your enmity.
I don’t approve of such enmity,
and so I pardon your mistake.”

-
-
-
-
SN 1.36Faith Saddhāsutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha’s presence:

-
-

“Faith is a person’s partner.
If faithlessness doesn’t linger,
fame and renown are theirs,
and when they discard this corpse they go to heaven.”

-
-

Then another deity recited these verses in the Buddha’s presence:

-
-

“Give up anger, get rid of conceit,
and get past all the fetters.
Chains don’t torment one who has nothing,
not clinging to name and form.”

-

“Fools and simpletons
devote themselves to negligence.
But the wise protect diligence
as their best treasure.

-

Don’t devote yourself to negligence,
or delight in erotic intimacy.
For if you’re diligent and practice absorption,
you’ll attain ultimate happiness.”

-
-
-
-
SN 1.37The Congregation Samayasutta
-

So I have heard. At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.

-

Then four deities of the Pure Abodes, aware of what was happening, thought: “Why don’t we go to the Buddha and each recite a verse in his presence?”

-

Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one side. Standing to one side, one deity recited this verse in the Buddha’s presence:

-
-

“There’s a great congregation in the woods,
where hosts of gods have assembled.
We’ve come to this righteous congregation
to see the invincible Saṅgha!”

-
-

Then another deity recited this verse in the Buddha’s presence:

-
-

“The mendicants there have immersion,
they’ve straightened their own minds.
Like a charioteer holding the reins,
the astute ones protect their senses.”

-
-

Then another deity recited this verse in the Buddha’s presence:

-
-

“They snapped the post and snapped the cross-bar,
unstirred, they tore out the boundary post.
They live pure and immaculate,
the young giants tamed by the Clear-eyed One.”

-
-

Then another deity recited this verse in the Buddha’s presence:

-
-

“Anyone who has gone to the Buddha for refuge
won’t go to a plane of loss.
After giving up this human body,
they swell the hosts of gods.”

-
-
-
-
SN 1.38A Splinter Sakalikasutta
-

So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.

-

Now at that time the Buddha’s foot had been cut by a splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

-

Then, late at night, seven hundred glorious deities of the Satullapa Group, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side.

-

Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such an elephant, sir! And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—unbothered, with mindfulness and situational awareness.”

-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a lion, sir! And as a lion, he endures painful physical feelings … unbothered.”

-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a thoroughbred, sir! And as a thoroughbred, he endures painful physical feelings … unbothered.”

-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a chief bull, sir! And as a chief bull, he endures painful physical feelings … unbothered.”

-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a behemoth, sir! And as a behemoth, he endures painful physical feelings … unbothered.”

-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is truly tamed, sir! And as someone tamed, he endures painful physical feelings … unbothered.”

-

Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “See, his immersion is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression. If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a chief bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”

-
-

“Learned in the five Vedas, brahmins practice
mortification for a full century.
But their minds are not properly freed,
for those of base character don’t cross to the far shore.

-

Seized by craving, attached to precepts and observances,
they practice rough and fervent mortification for a hundred years.
But their minds are not properly freed,
for those of base character don’t cross to the far shore.

-

Someone who’s fond of conceit can’t be tamed,
and someone without immersion can’t be a sage.
Living negligent alone in the wilderness,
they can’t pass beyond Death’s dominion.”

-

“Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they pass beyond Death’s dominion.”

-
-
-
-
SN 1.39With Pajjunna’s Daughter (1st) Paṭhamapajjunnadhītusutta
-

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

-

Then, late at night, the beautiful Kokanadā, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

-
-

“Staying in the woods of Vesālī
is the Buddha, best of beings.
Kokanadā am I who worships him,
Kokanadā, Pajjuna’s daughter.

-

Previously I had only heard
the teaching realized by the Clear-eyed One.
But now I know it as a witness
while the sage, the Holy One teaches.

-

There are simpletons who go about
denouncing the teaching of the noble ones.
They fall into the terrible Hell of Screams
where they suffer long.

-

There are those who have found acceptance and peace
in the teaching of the noble ones.
After giving up this human body,
they swell the hosts of gods.”

-
-
-
-
SN 1.40With Pajjunna’s Daughter (2nd) Dutiyapajjunnadhītusuttaṁ
-

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

-

Then, late at night, the beautiful Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

-
-

“Kokanadā, Pajjunna’s daughter, came here,
beautiful as a flash of lightning.
Revering the Buddha and the teaching,
she spoke these verses full of meaning.

-

The teaching is such that
I could analyze it in many different ways.
However, I will state the meaning in brief
as far as I have learned it by heart.

-

You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures, mindful and aware,
you shouldn’t keep doing what’s painful and pointless.”

-
-
-

The Chapter on Fire

-
-
SN 1.41On Fire Ādittasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

-

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

-
-

“When your house is on fire,
you rescue the pot
that’s useful,
not the one that’s burnt.

-

And as the world is on fire
with old age and death,
you should rescue by giving,
for what’s given is rescued.

-

What’s given has happiness as its fruit,
but not what isn’t given.
Bandits take it, or rulers,
it’s consumed by fire, or lost.

-

Then in the end this corpse is cast off,
along with all your possessions.
Knowing this, a clever person
would enjoy what they have and also give it away.
After giving and using according to their means,
blameless, they go to a heavenly place.”

-
-
-
-
SN 1.42Giving What? Kiṁdadasutta
-
-

“Giving what do you give strength?
Giving what do you give beauty?
Giving what do you give happiness?
Giving what do you give vision?
And who is the giver of all?
Please answer my question.”

-

“Giving food you give strength.
Giving clothes you give beauty.
Giving a vehicle you give happiness.
Giving a lamp you give vision.

-

And the giver of all
is the one who gives a residence.
But a person who teaches the Dhamma
gives the gift of freedom from death.”

-
-
-
-
SN 1.43Food Annasutta
-
-

“Both gods and humans
enjoy their food.
So what’s the name of the spirit
who doesn’t like food?”

-

“Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

-

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

-
-
-
-
SN 1.44One Root Ekamūlasutta
-
-

“One is the root, two are the whirlpools,
three are the stains, five the spreads,
twelve the ocean’s whirlpools:
such is the abyss crossed over by the seer.”

-
-
-
-
SN 1.45Peerless Anomasutta
-
-

Behold him of peerless name who sees the subtle meaning,
giver of wisdom, unattached to the realm of sensuality:
the all-knower, so very intelligent,
the great seer treading the noble road.”

-
-
-
-
SN 1.46Nymphs Accharāsutta
-
-

“It’s resounding with a group of nymphs,
but haunted by a gang of goblins!
This grove is called ‘Delusion’.
How will I keep going?”

-

“That path is called ‘the straight way’,
and it’s headed for the place called ‘fearless’.
The chariot is called ‘unswerving’,
fitted with wheels of skillful thoughts.

-

Conscience is its bench-back,
mindfulness its upholstery.
I say the teaching is the driver,
with right view running out in front.

-

Any woman or man
who has such a vehicle,
by means of this vehicle
has drawn near to extinguishment.”

-
-
-
-
SN 1.47Planters Vanaropasutta
-
-

“Whose merit always grows
by day and by night?
Firm in principle, accomplished in conduct,
who is going to heaven?”

-

“Planters of parks or groves,
those who build a bridge,
a drinking place and well,
and those who give a residence.

-

Their merit always grows
by day and by night.
Firm in principle, accomplished in conduct,
they are going to heaven.”

-
-
-
-
SN 1.48Jeta’s Grove Jetavanasutta
-
-

“This is indeed that Jeta’s Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

-

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

-

That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching properly,
and thus be purified in it.

-

Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.”

-
-
-
-
SN 1.49Stingy Maccharisutta
-
-

“Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give.

-

What kind of result do they reap?
What kind of future life?
We’ve come to ask you, sir:
how are we to understand this?”

-

“Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give:

-

they’re reborn in hell,
the animal realm, or Yama’s world.
If they return to the human state,
they’re born in a poor family,

-

where clothes, food, pleasure, and play
are hard to find.
They don’t even get
what they hope for from others.
This is the result in the present life,
and in the next, a bad destination.”

-

“We get what you’re saying,
and ask another question, Gotama.
What about those who’ve gained the human state,
who are bountiful and rid of stinginess,

-

confident in the Buddha and the teaching,
with keen respect for the Saṅgha?
What kind of result do they reap?
What kind of future life?
We’ve come to ask you, sir:
how are we to understand this?”

-

“Those who’ve gained the human state
who are bountiful and rid of stinginess,
confident in the Buddha and the teaching,
with keen respect for the Saṅgha:
they illuminate the heavens
wherever they’re reborn.

-

If they return to the human state,
they’re reborn in a rich family,
where clothes, food, pleasure, and play
are easy to find.

-

They rejoice like those
who control the possessions of others.
This is the result in the present life,
and in the next, a good destination.”

-
-
-
-
SN 1.50With Ghaṭīkāra Ghaṭīkārasutta
-
-

“Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

-

“Who are those who’ve crossed the bog,
Death’s dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?”

-

“Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudantī and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes.”

-

“You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?”

-

“None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

-

Where name and form
cease with nothing left over;
understanding this teaching,
they cut the bonds of rebirth.”

-

“The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
that you can say such things?”

-

“In the past I was a potter
in Vebhaliṅga called Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

-

I refrained from sexual intercourse,
I was celibate, spiritual.
We lived in the same village;
in the past I was your friend.

-

I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

-

“That’s exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga called Ghaṭīkāra.
You took care of your parents
as a lay follower of Buddha Kassapa.

-

You refrained from sexual intercourse,
you were celibate, spiritual.
We lived in the same village;
in the past you were my friend.”

-

“That’s how it was
when those friends of old met again.
Both of them are evolved,
and bear their final body.”

-
-
-

The Chapter on Old Age

-
-
SN 1.51Old Age Jarāsutta
-
-

“What’s still good in old age?
What’s good when grounded?
What is people’s treasure?
What’s hard for thieves to take?”

-

“Ethics are still good in old age.
Faith is good when grounded.
Wisdom is people’s treasure.
Merit’s hard for thieves to take.”

-
-
-
-
SN 1.52Getting Old Ajarasāsutta
-
-

“What’s good because it never gets old?
What’s good when committed?
What is people’s treasure?
What can thieves never take?”

-

“Ethics are good because they never grow old.
Faith is good when committed.
Wisdom is people’s treasure.
Merit’s what thieves can never take.”

-
-
-
-
SN 1.53A Friend Mittasutta
-
-

“Who’s your friend abroad?
Who’s your friend at home?
Who’s your friend in need?
Who’s your friend in the next life?”

-

“A caravan is your friend abroad.
Mother is your friend at home.
A comrade in a time of need
is a friend time and again.
But the good deeds you’ve done yourself—
that’s your friend in the next life.”

-
-
-
-
SN 1.54Grounds Vatthusutta
-
-

“What is the ground of human beings?
What is the best companion here?
By what do the creatures who live off the earth
sustain their life?”

-

“Children are the ground of human beings.
A wife is the best companion.
The creatures who live off the earth
sustain their life by rain.”

-
-
-
-
SN 1.55Gives Birth (1st) Paṭhamajanasutta
-
-

“What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What’s their greatest fear?”

-

“Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Suffering is their greatest fear.”

-
-
-
-
SN 1.56Gives Birth (2nd) Dutiyajanasutta
-
-

“What gives birth to a person?
What do they have that runs about?
What enters transmigration?
From what are they not free?”

-

“Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
From suffering they are not free.”

-
-
-
-
SN 1.57Gives Birth (3rd) Tatiyajanasutta
-
-

“What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What is their destiny?”

-

“Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Deeds are their destiny.”

-
-
-
-
SN 1.58Deviation Uppathasutta
-
-

“What’s declared to be a deviation?
What is ending day and night?
What’s the stain of celibacy?
What’s the waterless bath?”

-

“Lust is declared to be a deviation.
Youth is ending day and night.
Women are the stain of celibacy,
to which this generation clings.
Fervor and celibacy
are the waterless bath.”

-
-
-
-
SN 1.59A Partner Dutiyasutta
-
-

“What is a person’s partner?
What instructs them?
Enjoying what is a mortal
released from all suffering?”

-

“Faith is a person’s partner.
Wisdom instructs them.
Delighting in extinguishment a mortal
is released from all suffering.”

-
-
-
-
SN 1.60A Poet Kavisutta
-
-

“What’s the basis of verses?
What’s their detailed expression?
What do verses depend upon?
What underlies verses?”

-

“Metre is the basis of verses.
Syllables are their detailed expression.
Verses depend on names.
A poet underlies verses.”

-
-
-

The Chapter on Oppressed

-
-
SN 1.61Name Nāmasutta
-
-

“What oppresses everything?
What is nothing bigger than?
What is the one thing
that has everything under its sway?”

-

“Name oppresses everything.
Nothing’s bigger than name.
Name is the one thing
that has everything under its sway.”

-
-
-
-
SN 1.62Mind Cittasutta
-
-

“What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?”

-

“The mind leads the world on.
The mind drags it around.
Mind is the one thing
that has everything under its sway.”

-
-
-
-
SN 1.63Craving Taṇhāsutta
-
-

“What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?”

-

“Craving leads the world on.
Craving drags it around.
Craving is the one thing
that has everything under its sway.”

-
-
-
-
SN 1.64Fetter Saṁyojanasutta
-
-

“What fetters the world?
How does it travel about?
With the giving up of what
is extinguishment spoken of?”

-

“Delight fetters the world.
It travels about by means of thought.
With the giving up of craving
extinguishment is spoken of.”

-
-
-
-
SN 1.65Bonds Bandhanasutta
-
-

“What binds the world?
How does it travel about?
With the giving up of what
are all bonds severed?”

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“Delight binds the world.
It travels about by means of thought.
With the giving up of craving
all bonds are severed.”

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SN 1.66Beaten Down Attahatasutta
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“By what is the world beaten down?
By what is it surrounded?
What dart has laid it low?
With what is it always fuming?”

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“The world is beaten down by death.
It’s surrounded by old age.
The dart of craving has struck it down.
It’s always fuming with desire.”

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SN 1.67Trapped Uḍḍitasutta
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“What has trapped the world?
By what is it surrounded?
What has the world fastened shut?
On what is the world grounded?”

-

“Craving has trapped the world.
It’s surrounded by old age.
Mortality has the world fastened shut.
The world is grounded on suffering.”

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SN 1.68Fastened Shut Pihitasutta
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“What has the world fastened shut?
On what is the world grounded?
What has trapped the world?
By what is it surrounded?”

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“Mortality has the world fastened shut.
The world is grounded on suffering.
Craving has trapped the world.
It’s surrounded by old age.”

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SN 1.69Desire Icchāsutta
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“What is it that binds the world?
By removing what is it freed?
With the giving up of what
are all bonds severed?”

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“Desire is what binds the world.
By the removing of desire it’s freed.
With the giving up of craving,
all bonds are severed.”

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SN 1.70The World Lokasutta
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“What has the world arisen in?
What does it get close to?
By grasping what
is the world troubled in what?”

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“The world’s arisen in six.
It gets close to six.
By grasping at these six,
the world’s troubled in six.”

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The Chapter on Incinerated

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SN 1.71Incinerated Chetvāsutta
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At Sāvatthī.

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Standing to one side, that deity addressed the Buddha in verse:

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“When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What’s the one thing, Gotama,
whose killing you approve?”

-

“When anger’s incinerated you sleep at ease.
When anger’s incinerated there is no sorrow.
O deity, anger has a poisonous root
and a honey tip.
The noble ones praise its killing,
for when it’s incinerated there is no sorrow.”

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SN 1.72A Chariot Rathasutta
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“What’s the mark of a chariot?
What’s the mark of fire?
What’s the mark of a nation?
What’s the mark of a woman?”

-

“A banner is the mark of a chariot.
Smoke is the mark of fire.
A ruler is a nation’s mark.
And a husband is the mark of a woman.”

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SN 1.73Wealth Vittasutta
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“What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one they say has the best life: how do they live?”

-

“Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom.”

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SN 1.74Rain Vuṭṭhisutta
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“What’s the best of things that rise?
And what’s the finest of things that fall?
And what of the things that go forth?
And who’s the finest speaker?”

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“A seed’s the best of things that rise.
Rain’s the finest thing that falls.
Cattle, of things that go forth.
And a child is the finest speaker.”

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“Knowledge is best of things that rise.
Ignorance the finest thing that falls.
The Saṅgha, of things that go forth.
And the Buddha is the finest speaker.”

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SN 1.75Afraid Bhītāsutta
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“Why are so many people here afraid,
when the path has been taught with so many dimensions?
I ask you, Gotama, whose wisdom is vast:
Standing on what need one not fear the next world?”

-

“When speech and mind are directed right,
and you don’t do anything bad with the body
while dwelling at home with plenty of food and drink.
Faithful, gentle, charitable, and bountiful:
standing on these four principles,
standing on the teaching one need not fear the next world.”

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SN 1.76Getting Old Najīratisutta
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“What gets old, what doesn’t grow old?
What’s called a deviation?
What’s a roadblock for skillful qualities?
What is ending day and night?
What’s the stain of celibacy?
What’s the waterless bath?

-

How many holes are there in the world,
where one’s wealth leaks out?
We’ve come to ask you, sir:
how are we to understand this?”

-

“The physical form of mortals gets old,
but their name and clan don’t.
Lust is called a deviation,

-

and greed is a roadblock for skillful qualities.
Youth is ending day and night.
Women are the stain of celibacy,
to which this generation clings.
Fervor and celibacy
are the waterless bath.

-

There are six holes in the world,
where one’s wealth leaks out:
laziness and negligence,
lack of initiative and lack of restraint,
sleepiness and sloth.
You should completely get rid of these holes!”

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SN 1.77Authority Issariyasutta
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-

“What is authority in the world?
What’s the best of valuables?
What in the world is a rusty sword?
Who is a plague on the world?

-

Who gets arrested when they take things away?
And who is loved when they take things away?
And who is approved by the astute
when they come again and again?”

-

“Power is authority in the world.
A woman is the best of valuables.
Anger in the world is a rusty sword.
A bandit is a plague on the world.

-

A bandit gets arrested when they take things away.
And an ascetic is loved when they take things away.
An ascetic is approved by the astute
when they come again and again.”

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SN 1.78Desire Kāmasutta
-
-

“What should one who desires the good not give away?
What should a mortal not forsake?
What should be let out when it’s good,
but not when it’s bad?”

-

“A man shouldn’t give away himself.
He shouldn’t forsake himself.
Speech should be let out when it’s good,
but not when it’s bad.”

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SN 1.79Provisions Pātheyyasutta
-
-

“How should provisions be tied up?
What’s the lair of wealth?
What drags a person around?
What in the world is hard to give up?
What are many beings tied up with,
like birds in a snare?”

-

“Provisions should be tied up with faith.
Glory is the lair of wealth.
Desire drags a person around.
Desire in the world is hard to give up.
Many beings are tied up with desire,
like birds in a snare.”

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SN 1.80Lamp Pajjotasutta
-
-

“What’s the lamp for the world?
What in the world is wakeful?
Who are one’s work colleagues?
What is one’s walk of life?

-

What nurtures the idle and the tireless,
like a mother her child?
By what do the creatures who live off the earth
sustain their life?”

-

“Wisdom is the lamp for the world.
Mindfulness in the world is wakeful.
Cattle are one’s work colleagues,
and the furrow is one’s walk of life.

-

Rain nurtures the idle and the tireless,
like a mother her child.
The creatures who live off the earth
sustain their life by rain.”

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SN 1.81Without Conflict Araṇasutta
-
-

“Who in the world has no conflict?
Whose life is not lost?
Who here completely understands desire?
Who always lives as their own master?

-

To whom do mother, father, and brothers
bow when they’re established?
Who here, though low born,
is bowed to even by aristocrats?”

-

“Ascetics have no conflict in the world.
The life of ascetics is not lost.
Ascetics completely understand desire.
Ascetics always live as their own master.

-

Mother, father, and brothers
bow to ascetics when they’re established.
Even though an ascetic is low born,
they’re bowed to even by aristocrats.”

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The Linked Discourses on Deities are complete.

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Linked Discourses on Gods

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Chapter One

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SN 2.1With Kassapa (1st) Paṭhamakassapasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then, late at night, the glorious god Kassapa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “The Buddha has revealed the mendicant, but not his instructions to a mendicant.”

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“Well then, Kassapa, clarify this matter yourself.”

-
-

“They should train in following good advice,
in attending closely to ascetics,
in sitting alone in hidden places,
and in calming the mind.”

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-

That’s what the god Kassapa said, and the teacher approved. Then Kassapa, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

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SN 2.2With Kassapa (2nd) Dutiyakassapasutta
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At Sāvatthī.

-

Standing to one side, the god Kassapa recited this verse in the Buddha’s presence:

-
-

“Suppose a mendicant is a meditator, freed in mind.
If they want to reach the heart’s peace,
having known the arising and passing of the world,
good-hearted, independent, that is their reward.”

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SN 2.3With Māgha Māghasutta
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At Sāvatthī.

-

Then, late at night, the glorious god Māgha, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and addressed the Buddha in verse:

-
-

“When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What is the one thing
whose killing you approve?”

-

“When anger’s incinerated you sleep at ease.
When anger’s incinerated there is no sorrow.
Anger has a poisonous root,
and a honey tip, O slayer of the Constrictor.
The noble ones praise its killing,
for when it’s incinerated there is no sorrow.”

-
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SN 2.4With Māghadha Māgadhasutta
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At Sāvatthī.

-

Standing to one side, the god Māgadha addressed the Buddha in verse:

-
-

“How many lamps are there
that light up the world?
We’ve come to ask the Buddha;
how are we to understand this?”

-

“There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon glows at night,

-

while a fire lights up both
by day and by night.
But a Buddha is the best of lights:
this is the supreme radiance.”

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SN 2.5With Dāmali Dāmalisutta
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At Sāvatthī.

-

Then, late at night, the glorious god Dāmali, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

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-

“This is what should be done by a brahmin:
unrelenting striving.
Then, with the giving up of sensual pleasures,
they won’t hope to be reborn.”

-

“The brahmin has nothing left to do,”
said the Buddha to Dāmali,
“for they’ve completed their task.
So long as a person fails to gain a footing in the river,
they strive with every limb.
But someone who has gained a footing and stands on dry land
need not strive, for they have reached the far shore.

-

Dāmali, this is a simile for the brahmin,
alert, a meditator who has ended defilements.
Since they’ve reached the end of rebirth and death,
they need not strive, for they have reached the far shore.”

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SN 2.6With Kāmada Kāmadasutta
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At Sāvatthī.

-

Standing to one side, the god Kāmada said to the Buddha, “It’s too hard, Blessed One! It’s just too hard!”

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-

“They do it even though it’s hard,”
said the Buddha to Kāmada,
“the stable trainees with ethics, and immersion.
For one who has entered the homeless life,
contentment brings happiness.”

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-

“Such contentment, Blessed One, is hard to find.”

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-

“They find it even though it’s hard,”
said the Buddha to Kāmada,
“those who love peace of mind;
whose minds love to meditate
day and night.”

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-

“But it’s hard, Blessed One, to immerse this mind in samādhi.”

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-

“They become immersed in samādhi even though it’s hard,”
said the Buddha to Kāmada,
“those who love calming the faculties.
Having cut through the net of Death,
the noble ones, Kāmada, go on their way.”

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-

“But this path, Blessed One, is rough and hard to travel.”

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-

“Though it’s rough, hard to travel,
the noble ones, Kāmada, go on their way.
The ignoble fall headfirst
on a rough path.
But the path of the noble ones is smooth,
for the noble ones are smooth amid the rough.”

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SN 2.7With Pañcālacaṇḍa Pañcālacaṇḍasutta
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At Sāvatthī.

-

Standing to one side, the god Pañcālacaṇḍa recited this verse in the Buddha’s presence:

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-

“The opening amid confinement
was discovered by the Buddha of vast intelligence,
who woke up to absorption,
the sage, the solitary bull.”

-

“Even amid confinement they discover,”
said the Buddha to Pañcālacaṇḍa,
“the principle for attaining extinguishment.
Those who have acquired mindfulness
are perfectly serene in samādhi.”

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SN 2.8With Tāyana Tāyanasutta
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At Sāvatthī.

-

Then, late at night, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

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-

“Strive and cut the stream!
Dispel sensual pleasures, brahmin.
A sage who doesn’t give up sensual pleasures
is not reborn in a unified state.

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If one is to do what should be done,
one should staunchly strive.
For the life gone forth when laxly led
just stirs up dust all the more.

-

A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

-

When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

-

Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful.”

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-

That’s what the god Tāyana said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

-

Then, when the night had passed, the Buddha told the mendicants all that had happened.

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“Mendicants, tonight, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha repeated the verses in full, adding:

-

“That’s what the god Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Mendicants, learn the verses of Tāyana! Memorize the verses of Tāyana! Remember the verses of Tāyana! These verses are beneficial and relate to the fundamentals of the spiritual life.”

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SN 2.9The Moon Candimasutta
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At Sāvatthī.

-

Now at that time the Moon God had been seized by Rāhu, lord of titans. Then the Moon God, recollecting the Buddha, at that time recited this verse:

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-

“Homage to you, Buddha, hero!
You’re free in every way.
I’ve wandered into confinement:
be my refuge!”

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-

Then the Buddha addressed Rāhu in verse concerning the Moon God:

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-

“The Moon God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world—
so Rāhu, release the Moon!”

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-

Then Rāhu, having released the Moon, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

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-

“Why the rush?
Rāhu, you released the Moon
and came here looking like you’re in shock:
why do you stand there so scared?”

-

“My head would have exploded in seven pieces,
I would have found no happiness in life,
if, when enchanted by the Buddha’s verse,
I had not released the Moon.”

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SN 2.10The Sun Sūriyasutta
-

At Sāvatthī.

-

Now at that time the Sun God had been seized by Rāhu, lord of titans. Then the Sun God, recollecting the Buddha, at that time recited this verse:

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-

“Homage to you, Buddha, hero!
You’re everywhere free.
I’ve wandered into confinement:
be my refuge!”

-
-

Then the Buddha addressed Rāhu in verse concerning the Sun God:

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-

“The Sun God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world—
so Rāhu, release the Sun!

-

He is a beacon in the darkness,
the blazing sun, circle of magnificent flame.
Rāhu, do not swallow him as he traverses the sky.
Rāhu, release my offspring, the Sun!”

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-

Then Rāhu, having released the Sun, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

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-

“Why the rush?
Rāhu, you released the Sun
and came here looking like you’re in shock:
why do you stand there so scared?”

-

“My head would have exploded in seven pieces,
I would have found no joy in life,
if, when enchanted by the Buddha’s verse,
I had not released the Sun.”

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The Chapter with Anāthapiṇḍika

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SN 2.11With Candimasa Candimasasutta
-

At Sāvatthī.

-

Then, late at night, the glorious god Candimasa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

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-

“Like deer in a mosquito-free marsh,
they will reach a safe place
having entered the absorptions,
unified, alert, and mindful.”

-

“Like fish when the net is cut,
they will reach the far shore
having entered the absorptions,
diligent, with vices discarded.”

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SN 2.12With Vishnu Veṇḍusutta
-

Standing to one side, the god Vishnu recited this verse in the Buddha’s presence:

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-

“Happy are the children of Manu
who pay homage to the Holy One!
They apply themselves to Gotama’s instructions,
diligently training.”

-

“Those who practice absorption in accord with the training”,
said the Buddha to Vishnu,
“in the way of teaching I’ve proclaimed,
they’re in time to be diligent;
they won’t fall under the sway of Death.”

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SN 2.13With Dīghalaṭṭhi Dīghalaṭṭhisutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Then, late at night, the glorious god Dīghalaṭṭhi, lighting up the entire Bamboo Grove, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

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-

“Suppose a mendicant is a meditator, freed in mind.
If they want to reach the heart’s peace,
having known the arising and passing of the world,
good-hearted, independent, that is their reward.”

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SN 2.14With Nandana Nandanasutta
-

Standing to one side, the god Nandana addressed the Buddha in verse:

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-

“I ask you, Gotama, whose wisdom is vast,
the Blessed One of unhindered knowledge and vision.
What kind of person do they call ethical?
What kind of person do they call wise?
What kind of person lives on after transcending suffering?
What kind of person is worshipped by the deities?”

-

“A person who is ethical, wise, evolved,
becomes serene, loving absorption, mindful,
who’s gotten rid of and given up all sorrows,
with defilements ended, they bear their final body.

-

That’s the kind of person they call ethical.
That’s the kind of person they call wise.
That kind of person lives on after transcending suffering.
That kind of person is worshipped by the deities.”

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SN 2.15With Candana Candanasutta
-

Standing to one side, the god Candana addressed the Buddha in verse:

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-

“Who here crosses the flood,
tireless all day and night?
Who, not standing and unsupported,
does not sink in the deep?”

-

“Someone who is always endowed with ethics,
wise and serene,
energetic and resolute,
crosses the flood so hard to cross.

-

Someone who desists from sensual perception,
has moved past the fetter of form,
and has finished with relishing and greed
does not sink in the deep.”

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SN 2.16With Vāsudatta Vāsudattasutta
-

Standing to one side, the god Vāsudatta recited this verse in the Buddha’s presence:

-
-

“Like they’re struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up sensual desire.”

-

“Like they’re struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up substantialist view.”

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SN 2.17With Subrahmā Subrahmasutta
-

Standing to one side, the god Subrahmā addressed the Buddha in verse:

-
-

“This mind is always anxious,
this mind is always stressed
about stresses that haven’t arisen
and those that have.
If there is a state free of anxiety,
please answer my question.”

-

“Not without understanding and fervor,
not without restraining the sense faculties,
not without letting go of everything,
do I see safety for living creatures.”

-
-

That is what the Buddha said. … The god vanished right there.

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SN 2.18With Kakudha Kakudhasutta
-

So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood.

-

Then, late at night, the glorious god Kakudha, lighting up the entire Añjana Wood, went up to the Buddha, bowed, stood to one side, and said to him, “Do you delight, ascetic?”

-

“What have I gained, sir?”

-

“Well then, ascetic, do you sorrow?”

-

“What have I lost, sir?”

-

“Well then, ascetic, do you neither delight nor sorrow?”

-

“Yes, sir.”

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-

“I hope you’re untroubled, mendicant,
I hope that delight isn’t found in you.
I hope that discontent doesn’t
overwhelm you as you sit alone.”

-

“I’m genuinely untroubled, spirit,
and no delight is found in me.
And also discontent doesn’t
overwhelm me as I sit alone.”

-

“How are you untroubled, mendicant?
How is delight not found in you?
How does discontent not
overwhelm you as you sit alone?”

-

“Delight is born from misery,
misery is born from delight;
sir, you should know me as
a mendicant free of delight and misery.”

-

“After a long time I see
a brahmin fully quenched.
A mendicant free of delight and misery,
he has crossed over clinging to the world.”

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SN 2.19With Uttara Uttarasutta
-

At Rājagaha. Standing to one side, the god Uttara recited this verse in the Buddha’s presence:

-
-

“This life, so very short, is led onward.
There’s no shelter for one led on by old age.
Seeing this peril in death,
do good deeds that bring happiness.”

-

“This life, so very short, is led onward.
There’s no shelter for one led on by old age.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

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SN 2.20With Anāthapiṇḍika Anāthapiṇḍikasutta
-

Standing to one side, the god Anāthapiṇḍika recited these verses in the Buddha’s presence:

-
-

“This is indeed that Jeta’s Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

-

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

-

That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching rationally,
and thus be purified in it.

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Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.”

-
-

This is what the god Anāthapiṇḍika said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

-

Then, when the night had passed, the Buddha addressed the mendicants: “Mendicants, tonight, a certain glorious god, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha then repeated the verses in full.

-

When he said this, Venerable Ānanda said to the Buddha, “Sir, that god must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”

-

“Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the god Anāthapiṇḍika.”

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The Chapter on Various Sectarians

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SN 2.21With Shiva Sivasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then, late at night, the glorious god Shiva, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

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-

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse.

-

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained—but not from anyone else.

-

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving.

-

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you shine among your relatives.

-

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place.

-

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily.”

-
-

Then the Buddha replied to Shiva in verse:

-
-

“Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you’re released from all suffering.”

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SN 2.22With Khema Khemasutta
-

Standing to one side, the god Khema recited these verses in the Buddha’s presence:

-
-

“Fools and simpletons behave
like their own worst enemies,
doing wicked deeds
that ripen as bitter fruit.

-

It’s not good to do a deed
that plagues you later on,
for which you weep and wail,
as its effect stays with you.

-

It is good to do a deed
that doesn’t plague you later on,
that gladdens and cheers,
as its effect stays with you.”

-

“As a precaution, you should do
what you know is for your own welfare.
A thinker, a wise one would not proceed
thinking like the cart driver.

-

Suppose a cart driver leaves the highway,
so even and well compacted.
They enter upon a rough road,
and fret when their axle breaks.

-

So too, a dullard departs the good
to follow what’s against the good.
Fallen in the jaws of death,
they fret like their axle’s broken.”

-
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SN 2.23With Serī Serīsutta
-

Standing to one side, the god Serī addressed the Buddha in verse:

-
-

“Both gods and humans
enjoy their food.
So what’s the name of the spirit
who doesn’t like food?”

-

“Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

-

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

-
-

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

-

“Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, ‘Your Majesty gives gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

-

Then my aristocrat vassals approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

-

Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

-

Then my brahmins and householders approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

-

Then my men approached me and said, ‘Now Your Majesty is not giving gifts at all!’ When they said this, I said to those men, ‘So then, my men, send half of the revenue from the outer districts to the royal compound. Then give half right there to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars.’ Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say ‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’. It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

-
-

‘Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

-

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.’”

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SN 2.24With Ghaṭīkāra Ghaṭīkārasutta
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Standing to one side, the god Ghaṭīkāra recited this verse in the Buddha’s presence:

-
-

“Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

-

“Who are those who’ve crossed the bog,
Death’s dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?”

-

“Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudantī and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes.”

-

“You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?”

-

“None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

-

Where name and form
cease with nothing left over;
understanding this teaching,
they cut the bonds of rebirth.”

-

“The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
to be able to say such things?”

-

“In the past I was a potter
in Vebhaliṅga called Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

-

I refrained from sexual intercourse,
I was celibate, spiritual.
We lived in the same village;
in the past I was your friend.

-

I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

-

“That’s exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga called Ghaṭīkāra.

-

You took care of your parents
as a lay follower of Buddha Kassapa.
You refrained from sexual intercourse,
you were celibate, spiritual.
We lived in the same village;
in the past you were my friend.”

-

“That’s how it was
when those friends of old met again.
Both of them are evolved,
and bear their final body.”

-
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SN 2.25With Jantu Jantusutta
-

So I have heard.

-

At one time several mendicants were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

-

Then on the fifteenth day sabbath the god Jantu went up to those mendicants and addressed them in verse:

-
-

“The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

-

But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
unconscious in the homes of others.

-

Having raised my joined palms to the Saṅgha,
I speak here only about certain people.
They’re rejects, with no protector,
just like those who have passed away.

-

I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

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SN 2.26With Rohitassa Rohitassasutta
-

At Sāvatthī.

-

Standing to one side, the god Rohitassa said to the Buddha:

-

“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”

-

“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”

-

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

-

Once upon a time, I was a seer called Rohitassa of the Bhoja people. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. This wish came to me: ‘I will reach the end of the world by traveling.’ Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

-

It’s incredible, sir, it’s amazing, how well said this was by the Buddha. ‘Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.’”

-

“But Reverend, I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

-
-

The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there’s no release from suffering.

-

So an intelligent person, understanding the world,
has completed the spiritual journey and gone to the end of the world.
A calm one, knowing the end of the world,
does not hope for this world or the next.”

-
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SN 2.27With Nanda Nandasutta
-

Standing to one side, the god Nanda recited this verse in the Buddha’s presence:

-
-

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
you should do good deeds that bring happiness.”

-

“Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
one looking for peace would drop the world’s bait.”

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SN 2.28With Nandivisāla Nandivisālasutta
-

Standing to one side, the god Nandivisāla addressed the Buddha in verse:

-
-

“Four are its wheels, and nine its doors;
it’s stuffed full, bound with greed,
and born from a bog.
Great hero, how am I supposed to live like this?”

-

“Having cut the strap and harness—
wicked desire and greed—
and having plucked out craving, root and all:
that’s how you’re supposed to live like this.”

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SN 2.29With Susīma Susimasutta
-

At Sāvatthī.

-

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, do you endorse Sāriputta?”

-

“Sir, who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged? Venerable Sāriputta is astute, he has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. He has few wishes, he’s content, secluded, aloof, and energetic. He gives advice and accepts advice; he accuses and criticizes wickedness. Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”

-

“That’s so true, Ānanda! That’s so true! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And the Buddha repeated all of Ānanda’s terms of praise.

-

While this praise of Sāriputta was being spoken, the god Susīma approached the Buddha, escorted by a large assembly of gods. He bowed, stood to one side, and said to him:

-

“That’s so true, Blessed One! That’s so true, Holy One! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And he too repeated all the terms of praise of Sāriputta, adding, “For I too, sir, whenever I go to an assembly of gods, frequently hear the same terms of praise.”

-

While this praise of Sāriputta was being spoken, the gods of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—generated a rainbow of bright colors.

-

Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

-

Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

-

Suppose that in the autumn the heavens were clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

-

Suppose that in the autumn the heavens were clear and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, shines and glows and radiates. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.

-

Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha’s presence:

-
-

“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed,
the seer shines in the Teacher’s praise!”

-
-

Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:

-
-

“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed;
developed and well-tamed, he awaits his time.”

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SN 2.30The Disciples of Various Monastics of Other Religions Nānātitthiyasāvakasutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Then, late at night, several glorious gods lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Vetambarī, and Māṇavagāmiya, and all of them were disciples of various monastics of other religions. They went up to the Buddha, bowed, and stood to one side.

-

Standing to one side, the god Asama recited this verse about Pūraṇa Kassapa in the Buddha’s presence:

-
-

“In injuring and killing here,
in beating and extortion,
Kassapa saw no evil,
nor any merit for oneself.
What he taught should truly be trusted,
he’s worthy of esteem as Teacher.”

-
-

Then the god Sahalī recited this verse about the bamboo-staffed ascetic Gosāla in the Buddha’s presence:

-
-

“Through fervent mortification in disgust of sin he became well restrained.
He gave up arguing with people.
Refraining from false speech, he spoke the truth.
Surely such a man does no wrong!”

-
-

Then the god Niṅka recited this verse about the Jain ascetic of the Ñātika clan in the Buddha’s presence:

-
-

“Disgusted at sin, an alert mendicant,
well restrained in the fourfold constraint;
explaining what is seen and heard:
surely he can be no sinner!”

-
-

Then the god Ākoṭaka recited this verse about various sectarian teachers in the Buddha’s presence:

-
-

“Pakudhaka, Kātiyāna, and Nigaṇṭha,
as well as this bamboo-staffed ascetic and Pūraṇa:
Teachers of communities, attained ascetics,
surely they weren’t far from truly good men!”

-
-

Then the god Vetambarī replied to the god Ākoṭaka in verse:

-
-

“Though the wretched jackal howls along,
it never equals the lion.
A naked liar with suspicious conduct,
though they teach a community, is not like the good.”

-
-

Then Māra the Wicked took possession of the god Vetambarī and recited this verse in the Buddha’s presence:

-
-

“Those dedicated to mortification in disgust of sin,
safeguarding their seclusion,
attached to form,
they rejoice in the heavenly realm.
Indeed, those mortals give correct instructions
regarding the next world.”

-
-

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“Whatever forms there are in this world or the world beyond,
and those of shining beauty in the sky,
all of these you praise, Namuci,
like bait tossed out for catching fish.”

-
-

Then the god Māṇavagāmiya recited this verse about the Buddha in his presence:

-
-

“Of all the mountains of Rājagaha,
Vipula’s said to be the best.
Seta is the best of the Himalayan peaks,
and the sun, of travelers in space.

-

The ocean is the best of seas,
and the moon, of lights that shine at night.
But in all the world with its gods,
the Buddha is declared foremost.”

-
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The Linked Discourses on Gods are complete.

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Linked Discourses With King Pasenadi of Kosala

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Chapter One

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SN 3.1Young Daharasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does Mister Gotama claim to have awakened to the supreme perfect awakening?”

-

“If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. For, great king, I have awakened to the supreme perfect awakening.”

-

“Well, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, the Jain ascetic of the Ñātika clan, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita of the hair blanket. I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. So why do you, given that you’re so young in age and newly gone forth?”

-

“Great king, these four things should not be looked down upon or disparaged because they are young. What four? An aristocrat, a serpent, a fire, and a mendicant. These four things should not be looked down upon or disparaged because they are young.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“A man should not despise
an aristocrat of impeccable lineage,
high-born and famous,
just because they’re young.

-

For it’s possible that that lord of men,
as aristocrat, will gain the throne.
And in his anger he’ll execute a royal punishment,
and have you violently beaten.
Hence you should avoid him
for the sake of your own life.

-

Whether in village or wilderness,
wherever a serpent is seen,
a man should not look down on it
or despise it for its youth.

-

With its rainbow of colors,
the serpent of fiery breath glides along.
It lashes out and bites the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

-

A fire devours a huge amount,
a conflagration with a blackened trail.
A man should not look down on it
just because it’s young.

-

For once it gets fuel
it’ll become a huge conflagration.
It’ll lash out and burn the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

-

When a forest is burned by fire,
a conflagration with a blackened trail,
the shoots will spring up there again,
with the passing of the days and nights.

-

But if a mendicant endowed with ethics
burns you with their power,
you’ll have no sons or cattle,
nor will your heirs find wealth.
Childless and heirless you become,
like a palm-tree stump.

-

That’s why an astute person,
seeing what’s good for themselves,
would always treat these properly:
a snake, a conflagration,
a famous aristocrat,
and a mendicant endowed with ethics.”

-
-

When this was said, King Pasenadi of Kosala said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 3.2A Person Purisasutta
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At Sāvatthī.

-

Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”

-

“Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”

-

That is what the Buddha said. …

-
-

“When greed, hate, and delusion,
have arisen inside oneself,
they harm a person of wicked heart,
as a reed is destroyed by its own fruit.”

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SN 3.3Old Age and Death Jarāmaraṇasutta
-

At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Sir, for someone who has been reborn, is there any exemption from old age and death?”

-

“Great king, for someone who has been reborn, there’s no exemption from old age and death. Even for well-to-do aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain—when they’re born, there’s no exemption from old age and death. Even for mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—their bodies are liable to break up and be laid to rest.”

-

That is what the Buddha said. …

-
-

“Fancy chariots of kings wear out,
and even this body gets old.
But the truth of the good never gets old—
so the good proclaim to the good.”

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SN 3.4Loved Piyasutta
-

At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who love themselves? And who are those who don’t love themselves?’

-

Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t love themselves. Even though they may say: “I love myself”, they don’t really. Why is that? It’s because they treat themselves like an enemy. That’s why they don’t love themselves.

-

Those who do good things by way of body, speech, and mind do love themselves. Even though they may say: “I don’t love myself”, they do really. Why is that? It’s because they treat themselves like a loved one. That’s why they do love themselves.’”

-

“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

-
-

“If you knew your self as beloved,
you’d not yoke yourself to wickedness.
For happiness is not easy to find
by someone who does bad deeds.

-

When you’re seized by the terminator
as you give up your human life,
what can you call your own?
What do you take when you go?
What goes with you,
like a shadow that never leaves?

-

Both the good and the bad
that a mortal does in this life
is what they can call their own.
That’s what they take when they go.
That’s what goes with them,
like a shadow that never leaves.

-

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

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SN 3.5Self-Protected Attarakkhitasutta
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At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who protect themselves? And who are those who don’t protect themselves?’

-

Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t protect themselves. Even if they’re protected by a company of elephants, cavalry, chariots, or infantry, they still don’t protect themselves. Why is that? Because such protection is exterior, not interior. That’s why they don’t protect themselves.

-

Those who do good things by way of body, speech, and mind do protect themselves. Even if they’re not protected by a company of elephants, cavalry, chariots, or infantry, they still protect themselves. Why is that? Because such protection is interior, not exterior. That’s why they do protect themselves.’”

-

“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

-
-

“Restraint of the body is good;
restraint of speech is good;
restraint of mind is good;
everywhere, restraint is good.
A sincere person, restrained everywhere,
is said to be ‘protected’.”

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SN 3.6Few Appakasutta
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At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind: ‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others. There are many more who, when they obtain luxury possessions, do get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.’”

-

“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

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-

“Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like deer falling into a trap set out.
It’ll be bitter later on;
for the result will be bad for them.”

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SN 3.7Judgment Aḍḍakaraṇasutta
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At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Sir, when I’m sitting in judgment I see well-to-do aristocrats, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures. Then it occurred to me: ‘Enough with passing judgment today. Now my dearest will be known by the judgments he makes.’”

-

“That’s so true, great king! That’s so true! Those who are well-to-do aristocrats, brahmins, and householders tell deliberate lies for the sake of sensual pleasures. That is for their lasting harm and suffering.”

-

That is what the Buddha said. …

-
-

“Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like fish entering a net set out.
It’ll be bitter later on;
for the result will be bad for them.”

-
-
-
-
SN 3.8With Queen Mallikā Mallikāsutta
-

At Sāvatthī.

-

Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā.

-

Then the king said to the queen, “Mallikā, is there anyone more dear to you than yourself?”

-

“No, great king, there isn’t. But is there anyone more dear to you than yourself?”

-

“For me also, Mallikā, there’s no-one.”

-

Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.

-

Then, understanding this matter, on that occasion the Buddha recited this verse:

-
-

“Having explored every quarter with the mind,
one finds no-one dearer than oneself.
Likewise for others, each holds themselves dear;
so one who cares for their own welfare would harm no other.”

-
-
-
-
SN 3.9Sacrifice Yaññasutta
-

At Sāvatthī.

-

Now at that time a big sacrifice had been set up for King Pasenadi of Kosala. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the pillar for the sacrifice. His bondservants, servants, and workers did their jobs under threat of punishment and danger, weeping with tearful faces.

-

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

-

Then, understanding this matter, on that occasion the Buddha recited these verses:

-
-

“Horse sacrifice, human sacrifice,
the sacrifices of the ‘casting of the yoke-pin’,
the ‘royal soma drinking’, and the ‘unimpeded’—
these huge violent sacrifices yield no great fruit.

-

The great sages of right comportment
don’t attend sacrifices
where goats, sheep, and cattle
and various creatures are killed.

-

But the great sages of right comportment
do attend non-violent sacrifices
of regular family tradition,
where goats, sheep, and cattle,
and various creatures aren’t killed.

-

A clever person should sacrifice like this,
for this sacrifice is very fruitful.
For a sponsor of sacrifices like this,
things get better, not worse.
Such a sacrifice is truly abundant,
and even the deities are pleased.”

-
-
-
-
SN 3.10Shackles Bandhanasutta
-

Now at that time a large group of people had been put in shackles by King Pasenadi of Kosala—some in ropes, some in manacles, some in chains.

-

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

-

Then, understanding this matter, on that occasion the Buddha recited these verses:

-
-

“The attentive say that shackle is not strong
that’s made of iron, wood, or knots.
But obsession with jeweled earrings,
concern for your partners and children:

-

this, say the attentive, is a strong shackle
dragging the indulgent down, hard to escape.
Having cut this one too they go forth,
unconcerned, having given up sensual pleasures.”

-
-
-

Chapter Two

-
-
SN 3.11Seven Matted-Hair Ascetics Sattajaṭilasutta
-

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

-

Then in the late afternoon, the Buddha came out of retreat and sat outside the gate. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

-

Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their stuff with shoulder-poles.

-

Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward those various ascetics, and pronounced his name three times: “Sirs, I am Pasenadi, king of Kosala! … I am Pasenadi, king of Kosala!”

-

Then, soon after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, are they among those in the world who are perfected ones or who are on the path to perfection?”

-

“Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection.

-

You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. You can get to know a person’s purity by dealing with them. … You can get to know a person’s resilience in times of trouble. … You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.”

-

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha. …

-

Sir, these are my spies, my undercover agents returning after spying on the country. First they go undercover, then I have them report to me. And now—when they have washed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”

-

Then, understanding this matter, on that occasion the Buddha recited these verses:

-
-

“It’s not easy to know a man by his appearance.
You shouldn’t trust them at first sight.
For undisciplined men live in this world
disguised as the disciplined.

-

Like a fake earring made of clay,
like a copper halfpenny covered with gold,
they live hidden in the world,
corrupt inside but impressive outside.”

-
-
-
-
SN 3.12Five Kings Pañcarājasutta
-

At Sāvatthī.

-

Now at that time five kings headed by Pasenadi were amusing themselves, supplied and provided with the five kinds of sensual stimulation, and this discussion came up among them: “What’s the best of sensual pleasures?”

-

Some of them said, “Sights are the best of sensual pleasures!”

-

Others said, “Sounds are best!”

-

Others said, “Smells are best!”

-

Others said, “Tastes are best!”

-

Others said, “Touches are best!”

-

Since those kings were unable to persuade each other, King Pasenadi said to them, “Come, good sirs, let’s go to the Buddha and ask him about this. As he answers, so we’ll remember it.”

-

“Yes, dear sir,” replied those kings.

-

Then those five kings headed by Pasenadi went to the Buddha, bowed, and sat down to one side. King Pasenadi reported their conversation to the Buddha, and said, “Sir, what’s the best of sensual pleasures?”

-

“Great king, which kind of sensual stimulation is best is defined by which is most agreeable, I say. The very same sights that are agreeable to some are disagreeable to others. When you’re happy with certain sights, as you’ve got all you wished for, you don’t want any other sight that’s better or finer. For you, those sights are perfect and supreme.

-

The very same sounds … smells … tastes … touches that are agreeable to some are disagreeable to others. When you’re happy with certain touches, as you’ve got all you wished for, you don’t want any other touch that’s better or finer. For you, those touches are perfect and supreme.”

-

Now at that time the lay follower Candanaṅgalika was sitting in that assembly. Then he got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

-

“Then speak as you feel inspired,” said the Buddha.

-

Then the lay follower Candanaṅgalika extolled the Buddha in his presence with an appropriate verse:

-
-

“Like a fragrant pink lotus
that blooms in the morning, its fragrance unfaded—
see Aṅgīrasa shine,
bright as the sun in the sky!”

-
-

Then those five kings clothed Candanaṅgalika with five upper robes. And Candanaṅgalika in turn endowed the Buddha with those robes.

-
-
-
SN 3.13A Bucket of Rice Doṇapākasutta
-

At Sāvatthī.

-

Now at that time King Pasenadi of Kosala used to eat rice by the pot. Then after eating King Pasenadi of Kosala went up to the Buddha, huffing and puffing. He bowed and sat down to one side.

-

Then, knowing that King Pasenadi was huffing and puffing after eating, on that occasion the Buddha recited this verse:

-
-

“When a man is always mindful,
knowing moderation in eating,
his discomfort fades,
and he ages slowly, taking care of his life.”

-
-

Now at that time the student Sudassana was standing behind the king. Then King Pasenadi addressed him, “Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am presented with a meal. I’ll set up a regular daily allowance of a hundred dollars for you.”

-

“Yes, Your Majesty,” replied Sudassana. He memorized that verse in the Buddha’s presence, and then whenever the king was presented with a meal he would repeat it:

-
-

“When a man is always mindful,
knowing moderation in eating,
his discomfort fades,
and he ages slowly, taking care of his life.”

-
-

Then the king gradually got used to having at most a cup of rice. After some time King Pasenadi’s body slimmed right down. Stroking his limbs with his hands, at that time he expressed this heartfelt sentiment:

-

“In both ways the Buddha has sympathy for me: in the good of this life and the good of the next.”

-
-
-
SN 3.14Battle (1st) Paṭhamasaṅgāmasutta
-

At Sāvatthī.

-

Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Ajātasattu defeated Pasenadi, who withdrew to his own capital at Sāvatthī.

-

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:

-

“Mendicants, King Ajātasattu has bad friends, companions, and associates. But King Pasenadi has good friends, companions, and associates. Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”

-

That is what the Buddha said. …

-
-

“Victory breeds enmity;
the defeated sleep badly.
The peaceful sleep at ease,
having left victory and defeat behind.”

-
-
-
-
SN 3.15Battle (2nd) Dutiyasaṅgāmasutta
-

Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Pasenadi defeated Ajātasattu and captured him alive.

-

Then King Pasenadi thought, “Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew. Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”

-

And that’s what he did.

-

Then several mendicants … told the Buddha what had happened.

-

Then, understanding this matter, on that occasion the Buddha recited these verses:

-
-

“A man goes on plundering
as long as it serves his ends.
But as soon as others plunder him,
the plunderer is plundered.

-

For the fool thinks they’ve got away with it
so long as their wickedness has not ripened.
But as soon as that wickedness ripens,
they fall into suffering.

-

A killer creates a killer;
a conqueror creates a conqueror;
an abuser creates abuse,
and a bully creates a bully.
And so as deeds unfold
the plunderer is plundered.”

-
-
-
-
SN 3.16A Daughter Mallikāsutta
-

At Sāvatthī.

-

Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. Then a man went up to the king and whispered in his ear, “Your Majesty, Queen Mallikā has given birth to a daughter.” When this was said, King Pasenadi was disappointed.

-

Then, knowing that King Pasenadi was disappointed, on that occasion the Buddha recited these verses:

-
-

“Well, some women are better than men,
O ruler of the people.
Wise and virtuous,
a devoted wife who honors her mother in law.

-

And when she has a son,
he becomes a hero, O lord of the land.
The son of such a blessed lady
may even rule the realm.”

-
-
-
-
SN 3.17Diligence Appamādasutta
-

At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Sir, is there one thing that secures benefits for both this life and lives to come?”

-

“There is, great king.”

-

“So what is that one thing?”

-

“Diligence, great king, is one thing that secures benefits for both this life and lives to come. The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that secures benefits for both this life and lives to come.”

-

That is what the Buddha said. …

-
-

“For one who desires a continuous flow
of exceptional delights—
long life, beauty, and health,
heaven, and birth in an eminent family—

-

the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

-

the benefit in this life,
and in lives to come.
An attentive one, comprehending the meaning,
is said to be astute.”

-
-
-
-
SN 3.18Good Friends Kalyāṇamittasutta
-

At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘The teaching is well explained by the Buddha. But it’s for someone with good friends, companions, and associates, not for someone with bad friends, companions, and associates.’”

-

“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

-

“Great king, this one time I was staying in the land of the Sakyans where they have a town named Townsville. Then the mendicant Ānanda came to me, bowed, sat down to one side, and said: ‘Sir, good friends, companions, and associates are half the spiritual life.’

-

When he had spoken, I said to him: ‘Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path. And here’s another way to understand how good friends are the whole of the spiritual life.

-

For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.’

-

So, great king, you should train like this: ‘I will have good friends, companions, and associates.’ That’s how you should train.

-

When you have good friends, companions, and associates, you should live supported by one thing: diligence in skillful qualities.

-

When you’re diligent, supported by diligence, your ladies of the harem, aristocrat vassals, troops, and people of town and country will think: ‘The king lives diligently, supported by diligence. We’d better live diligently, supported by diligence!’

-

When you’re diligent, supported by diligence, then not only you yourself, but your ladies of the harem, and your treasury and storehouses will be guarded and protected.”

-

That is what the Buddha said. …

-
-

“For one who desires a continuous flow
of exceptional wealth,
the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

-

the benefit in this life,
and in lives to come.
Attentive, comprehending the meaning,
they are said to be astute.”

-
-
-
-
SN 3.19Childless (1st) Paṭhamaaputtakasutta
-

At Sāvatthī.

-

Then King Pasenadi of Kosala went up to the Buddha in the middle of the day, bowed, and sat down to one side. The Buddha said to him, “So, great king, where are you coming from in the middle of the day?”

-

“Sir, here in Sāvatthī a financier householder has passed away. Since he died childless, I have come after transferring his fortune to the royal compound. There was eight million in gold coin, not to mention the silver coin. And yet that financier ate meals of rough gruel with pickles. He wore clothes consisting of three pieces of sunn hemp. He traveled around in a vehicle that was a dilapidated little cart, holding a leaf as sunshade.”

-

“That’s so true, great king! That’s so true! When an untrue person has acquired exceptional wealth they don’t make themselves happy and pleased. Nor do they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they don’t establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Because they haven’t made proper use of that wealth, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it. Since that wealth is not properly utilized, it’s wasted, not used.

-

Suppose there was a lotus pond in an uninhabited region with clear, sweet, cool water, clean, with smooth banks, delightful. But people don’t collect it or drink it or bathe in it or use it for any purpose. Since that water is not properly utilized, it’s wasted, not used.

-

In the same way, when an untrue person has acquired exceptional wealth … it’s wasted, not used.

-

When a true person has acquired exceptional wealth they make themselves happy and pleased. And they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Because they make proper use of that wealth, rulers or bandits don’t take it, fire doesn’t consume it, flood doesn’t sweep it away, and unloved heirs don’t take it. Since that wealth is properly utilized, it’s used, not wasted.

-

Suppose there was a lotus pond not far from a town or village with clear, sweet, cool water, clean, with smooth banks, delightful. And people collected it and drank it and bathed in it and used it for their own purpose. Since that water is properly utilized, it’s used, not wasted.

-

In the same way, when a true person has acquired exceptional wealth … it’s used, not wasted.

-
-

As cool water in an uninhabited region
evaporates when not drunk;
so too when a sinner acquires wealth,
they neither use it themselves nor give it away.

-

But when an attentive and sensible person gets hold of wealth,
they use it and do their duty.
That head, having supported the family unit,
blameless, goes to a heavenly place.”

-
-
-
-
SN 3.20Childless (2nd) Dutiyaaputtakasutta
-

Then King Pasenadi of Kosala went up to the Buddha in the middle of the day … The Buddha said to him, “So, great king, where are you coming from in the middle of the day?”

-

“Sir, here in Sāvatthī a financier householder has passed away. Since he died childless, I have come after transferring his fortune to the royal compound. There was ten million in gold coin, not to mention the silver coin. And yet that financier ate meals of rough gruel with pickles. He wore clothes consisting of three pieces of sunn hemp. He traveled around in a vehicle that was a dilapidated little cart, holding a leaf as sunshade.”

-

“That’s so true, great king! That’s so true! Once upon a time, great king, that financier householder provided almsfood on behalf of an independent Buddha named Tagarasikhī. He instructed: ‘Give alms to that ascetic,’ before getting up from his seat and leaving. But after giving he regretted it: ‘It would have been better to feed the bondservants or workers with that almsfood.’ What’s more, he murdered his brother’s only child for the sake of his fortune.

-

Because that financier provided Tagarasikhī with almsfood, as a result of that deed he was reborn seven times in a good place, a heavenly realm. And as a residual result of that same deed he held the position of financier seven times right here in Sāvatthī. But because that financier regretted giving alms, as a result of that deed his mind didn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And because that financier murdered his brother’s only child for the sake of his fortune, as a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. And as a residual result of that same deed, he is childless for the seventh time, his fortune ending up in the royal treasury. Now the old merit of that financier has been used up, and he hasn’t accumulated new merit. Today, great king, that financier burns in the Great Hell of Screams.”

-

“Really, sir, that financier has been reborn in the Great Hell of Screams?”

-

“Yes he has, great king.”

-

That is what the Buddha said. …

-
-

“Grain, money, silver, and gold,
or whatever other possessions there are;
bondservants, workers, servants,
and those dependent for their livelihood:

-

you must go on without taking these;
all of them are left behind.
But the deeds you do
by body, speech, and mind—

-

that’s what you can call your own.
That’s what you take when you go.
That’s what goes with you,
like a shadow that never leaves.

-

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

-
-
-

Chapter Three

-
-
SN 3.21Persons Puggalasutta
-

At Sāvatthī.

-

Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

-

“Great king, these four people are found in the world. What four?

-
    -
  1. The dark bound for darkness,
    2. -
  2. the dark bound for light,
    3. -
  3. the light bound for darkness,
    4. -
  4. and the light bound for light.
    5. -
-

And how is a person dark and bound for darkness? It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

-

This person is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain. That’s how a person is dark and bound for darkness.

-

And how is a person dark and bound for light? It’s when a person is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

-

This person is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse. That’s how a person is dark and bound for light.

-

And how is a person light and bound for darkness? It’s when a person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

-

This person is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness. That’s how a person is light and bound for darkness.

-

And how is a person light and bound for light? It’s when a person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

-

This person is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another. That’s how a person is light and bound for light. These are the four people found in the world.”

-

That is what the Buddha said. …

-
-

“O king, some people are poor,
faithless and stingy.
Miserly, with bad intentions,
they lack regard, they have wrong view.

-

They abuse and insult
ascetics and brahmins
and other supplicants.
They’re nihilists and bullies,

-

who prevent others from giving
food to beggars.
O king, ruler of the people:
when such people die
they fall into the terrible hell—
from darkness they’re bound for darkness.

-

O king, some people are poor,
but faithful and not stingy.
They give with best of intentions,
that peaceful-hearted person.

-

They rise for and bow to
ascetics and brahmins
and other supplicants.
Training in moral conduct,

-

they don’t prevent others from giving
food to beggars.
O king, ruler of the people:
when such people die
they go to the heaven of the Three and Thirty—
from darkness they’re bound for light.

-

O king, some people are rich,
but faithless and stingy.
Miserly, with bad intentions,
they lack regard, they have wrong view.

-

They abuse and insult
ascetics and brahmins
and other supplicants
They’re nihilists and bullies,

-

who prevent others from giving
food to beggars.
O king, ruler of the people:
when such people die
they fall into the terrible hell—
from light they’re bound for darkness.

-

O king, some people are rich,
faithful and not stingy.
They give with best of intentions,
that peaceful-hearted person.

-

They rise for and bow to
ascetics and brahmins
and other supplicants.
Training in moral conduct,

-

they don’t prevent others from giving
food to beggars.
O king, ruler of the people:
when such people die
they go to the heaven of the Three and Thirty—
from light they’re bound for light.”

-
-
-
-
SN 3.22Grandmother Ayyikāsutta
-

At Sāvatthī.

-

King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, great king, where are you coming from in the middle of the day?”

-

“Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old. But I loved my grandmother; she was dear to me. If by giving away the elephant-treasure I could get my grandmother back, I’d do it. If by giving away the horse-treasure I could get my grandmother back, I’d do it. If by giving away a prize village I could get my grandmother back, I’d do it. If by giving away the whole country I could get my grandmother back, I’d do it.”

-

“Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

-

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha: ‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’”

-

“That’s so true, great king! That’s so true! All sentient beings are liable to die. Death is their end; they’re not exempt from death. It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage. In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

-

That is what the Buddha said. …

-
-

“All beings will die,
for life ends in death.
They pass on according to their deeds,
reaping the fruits of good and bad.
Those who do bad go to hell,
and if you do good you go to heaven.

-

That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

-
-
-
-
SN 3.23The World Lokasutta
-

At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Sir, how many things arise in the world for its harm, suffering, and discomfort?”

-

“Great king, three things arise in the world for its harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise in the world for its harm, suffering, and discomfort.”

-

That is what the Buddha said. …

-
-

“When greed, hate, and delusion,
have arisen inside oneself,
they harm a person of wicked heart,
as a reed is destroyed by its own fruit.”

-
-
-
-
SN 3.24Archery Issattasutta
-

At Sāvatthī.

-

Seated to one side, King Pasenadi said to the Buddha, “Sir, where should a gift be given?”

-

“Wherever your heart feels inspired, great king.”

-

“But sir, where is a gift very fruitful?”

-

“Where a gift should be given is one thing, great king, but where a gift is very fruitful is another. A gift is very fruitful when it’s given to an ethical person, not so much to an unethical person. Well then, great king, I’ll ask you about this in return, and you can answer as you like.

-

What do you think, great king? Suppose you were at war, ready to fight a battle. Then along comes an aristocrat youth who is untrained, inexpert, unfit, inexperienced. And he’s fearful, scared, nervous, quick to flee. Would you employ such a man? Would he be of any use to you?”

-

“No, sir, I would have no use for such a man.”

-

“What about a brahmin youth, a peasant youth, or a menial youth who was similar?”

-

“No, sir, I would have no use for such a man.”

-

“What do you think, great king? Suppose you were at war, ready to fight a battle. Then along comes an aristocrat youth who is trained, expert, fit, experienced. And he’s fearless, brave, bold, standing his ground. Would you employ such a man? Would he be of any use to you?”

-

“Yes, sir, I would have a use for such a man.”

-

“What about a brahmin youth, a peasant youth, or a menial youth who was similar? Would you employ such a man? Would he be of any use to you?”

-

“Yes, sir, I would have a use for such a man.”

-

“In the same way, a gift to anyone who has given up five factors and possesses five factors is very fruitful, no matter what family they’ve gone forth from.

-

What are the five factors they’ve given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they’ve given up.

-

What are the five factors they possess? The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess.

-

I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Any youth skilled at archery,
powerful and vigorous,
would be employed by a king going to war—
one is not a coward by reason of birth.

-

Just so, whoever is settled
in the qualities of patience and gentleness,
a clever person with noble conduct,
should be venerated even if they’re low born.

-

You should build lovely hermitages
and settle learned people in them.
You should set up water supplies in barren regions
and passages in places hard to travel.

-

Food, drink, edibles,
clothes, and lodgings
should be given to the sincere ones,
with a clear and confident heart.

-

The thundering rain cloud,
its hundred peaks wreathed in lightning,
pours down over the rich earth,
soaking the uplands and valleys.

-

So too an astute person,
faithful and learned,
should prepare a meal to satisfy
supplicants with food and drink.

-

Rejoicing, they strew gifts about,
crying ‘Give! give!’
For that is their thunder,
like rain sent from the heavens.
That stream of merit so abundant
showers down on the giver.”

-
-
-
-
SN 3.25The Simile of the Mountain Pabbatūpamasutta
-

At Sāvatthī.

-

King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, great king, where are you coming from in the middle of the day?”

-

“Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.”

-

“What do you think, great king? Suppose a trustworthy and dependable man were to come from the east. He’d approach you and say: ‘Please great king, you should know this. I come from the east. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, great king, do what you must!’

-

Then a second trustworthy and dependable man were to come from the west … a third from the north … and a fourth from the south. He’d approach you and say: ‘Please great king, you should know this. I come from the south. There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, great king, do what you must!’

-

Should such a dire threat arise—a terrible loss of human life, when human birth is so rare—what would you do?”

-

“Sir, what could I do but practice the teachings, practice morality, doing skillful and good actions?”

-

“I tell you, great king, I announce to you: old age and death are advancing upon you. Since old age and death are advancing upon you, what would you do?”

-

“Sir, what can I do but practice the teachings, practice morality, doing skillful and good actions?

-

Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants, cavalry, chariots, or infantry. But there is no place, no domain for such battles when old age and death are advancing.

-

In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. But there is no place, no domain for such diplomatic battles when old age and death are advancing.

-

In this royal court there is abundant gold, both coined and uncoined, stored in dungeons and towers. Using this wealth we can bribe an approaching enemy. But there is no place, no domain for such monetary battles when old age and death are advancing.

-

When old age and death are advancing, what can I do but practice the teachings, practice morality, doing skillful and good actions?”

-

“That’s so true, great king! That’s so true! When old age and death are advancing, what can you do but practice the teachings, practice morality, doing skillful and good actions?”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Suppose there were vast mountains
of solid rock pushing the sky
drawing in from all sides
and crushing the four quarters.

-

So too old age and death
advance upon all living creatures—
aristocrats, brahmins, peasants,
menials, corpse-workers, and scavengers.
They spare nothing.
They crush all beneath them.

-

There’s nowhere for elephants to take a stand,
nor chariots nor infantry.
They can’t be defeated
by diplomatic battles or by wealth.

-

That’s why an astute person,
seeing what’s good for themselves,
being wise, would place faith
in the Buddha, the teaching, and the Saṅgha.

-

Whoever lives by the teaching
in body, speech, and mind,
is praised in this life
and departs to rejoice in heaven.”

-
-

The Linked Discourses with the Kosalan are completed.

-
-

Linked Discourses With Māra

-
- -
-

Chapter One

-
-
SN 4.1Mortification Tapokammasutta
-

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

-

Then as he was in private retreat this thought came to his mind, “I am truly freed from that grueling work! Thank goodness I’m freed from that pointless grueling work. Thank goodness that, steadfast and mindful, I have attained awakening.”

-

And then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and addressed him in verse:

-
-

“You’ve departed from the practice of mortification
by which humans purify themselves.
You’re impure, but think yourself pure;
you’ve strayed from the path of purity.”

-
-

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“I realized that it’s pointless;
all that mortification in search of immortality
is as futile
as oars and rudder on dry land.

-

Ethics, immersion, and wisdom:
by developing this path to awakening
I attained ultimate purity.
You’re beaten, terminator!”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.2In the Form of an Elephant King Hatthirājavaṇṇasutta
-

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

-

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

-

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge elephant king and approached him. Its head was like a huge block of soapstone. Its tusks were like pure silver. Its trunk was like a long plough pole.

-

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

-
-

“Transmigrating for such a long time,
you’ve made forms beautiful and ugly.
Enough of this, Wicked One!
You’re beaten, terminator!”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.3Beautiful Subhasutta
-

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

-

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

-

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away generated a rainbow of bright colors, both beautiful and ugly.

-

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“Transmigrating for such a long time,
you’ve made forms beautiful and ugly.
Enough of this, Wicked One!
You’re beaten, terminator.

-

Those who are well restrained
in body, speech, and mind
don’t fall under Māra’s sway,
nor are they your lackies.”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.4Māra’s Snares (1st) Paṭhamamārapāsasutta
-

So I have heard. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, I have attained and realized supreme freedom through rational application of mind and rational right effort. You too should attain and realize supreme freedom through rational application of mind and rational right effort.”

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“You’re bound by Māra’s snares,
both human and heavenly.
You’re bound by Māra’s bonds:
you won’t escape me, ascetic!”

-

“I’m freed from Māra’s snares,
both human and heavenly.
I’m freed from Māra’s bonds.
You’re beaten, terminator!”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.5Māra’s Snares (2nd) Dutiyamārapāsasutta
-

At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, I am freed from all snares, both human and heavenly. You are also freed from all snares, both human and heavenly.

-

Wander forth, mendicants, for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road.

-

Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!

-

I will travel to Uruvelā, the village of Senāni, in order to teach the Dhamma.”

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“You’re bound by all snares,
both human and heavenly.
You’re bound by the great bond:
you won’t escape me, ascetic!”

-

“I’m freed from all snares,
both human and heavenly.
I’m freed from the great bonds;
You’re beaten, terminator!”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.6A Serpent Sappasutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

-

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge serpent king and approached him. Its body was like a huge canoe carved from a single tree. Its hood was like a large brewer’s sieve. Its eyes were like those big bronze cups from Kosala. Its tongue flickered from its mouth like lightning flashes in a thunderstorm. The sound of its breathing was like the puffing of a blacksmith’s bellows.

-

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“A self-controlled sage frequents
empty buildings for lodging.
It’s appropriate for such a person
to live there after relinquishing.

-

Though there are lots of creepy crawlies,
and lots of flies and snakes,
they wouldn’t stir a hair
of a great sage in that empty hut.

-

Though the firmament may split and the earth may quake,
and all creatures be stricken with fear;
and even if an arrow’s aimed at their breast,
the Buddhas take no shelter in attachments.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.7Sleeping Supatisutta
-

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

He spent much of the night walking mindfully in the open. At the crack of dawn he washed his feet and entered his dwelling. He laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“What, you’re asleep? Really, you’re asleep?
You sleep like a loser—what’s up with that?
You sleep, thinking that the hut is empty.
You sleep when the sun has come up—what’s up with that?”

-

“For them there is no craving—
the weaver, the clinger—to track them anywhere.
With the ending of all attachments the awakened Buddha sleeps.
What’s that got to do with you, Māra?”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.8Delighting Nandatisutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then Māra the Wicked went up to the Buddha and recited this verse in the Buddha’s presence:

-
-

“Your children bring you delight!
Your cattle also bring you delight!
For attachments are a man’s delight;
without attachments there’s no delight.”

-

“Your children bring you sorrow.
Your cattle also bring you sorrow.
For attachments are a man’s sorrow;
without attachments there are no sorrows.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.9Lifespan (1st) Paṭhamaāyusutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, the lifespan of humans is short. You must go to the next life. So you should do what is skillful, you should practice the spiritual life. No-one born is immortal. A long life is a hundred years or a little more.”

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“The life of humans is long!
A true person wouldn’t scorn it.
Live like a suckling babe,
for Death has not come for you.”

-

“The life of humans is short,
and a true person scorns it.
They should live as though their head was on fire,
for Death comes for everyone.”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.10Lifespan (2nd) Dutiyaāyusutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha … said:

-

“Mendicants, the lifespan of humans is short. You must go to the next life. So you should do what is skillful, you should practice the spiritual life. No-one born is immortal. A long life is a hundred years or a little more.”

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“The days and nights don’t rush by,
and life isn’t cut short.
The life of mortals keeps rolling on,
like a chariot’s rim around the hub.”

-

“The days and nights rush by,
and then life is cut short.
The life of mortals wastes away,
like the water in tiny streams.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-

Chapter Two

-
-
SN 4.11Boulders Pāsāṇasutta
-

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

-

Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and crushed some large boulders close by him.

-

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

-
-

“Even if you shake
this entire Vulture’s Peak,
the rightly released,
the awakened, are unshaken.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.12Lion Kinnusīhasutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.

-

Then Māra thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly. Why don’t I go and pull the wool over their eyes?”

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“Why now do you roar like a lion?
You’re so self-assured in the assembly!
For there is someone who’ll wrestle with you,
so why do you imagine you’re the victor?”

-

“The great heroes they roar,
self-assured in the assemblies.
The Realized One, attained to power,
has crossed over clinging to the world.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.13A Splinter Sakalikasutta
-

So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.

-

Now at that time the Buddha’s foot had been cut by a splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“Are you feeble that you lie down? Or are you drunk on poetry?
Don’t you have all that you need?
Alone in a secluded lodging,
why this sleeping, sleepyhead?”

-

“I’m not feeble that I lie down, nor am I drunk on poetry.
Having reached the goal, I’m rid of sorrow.
Alone in a secluded lodging,
I lie down full of sympathy for all living creatures.

-

Even those with a dart stuck in the breast,
piercing the heart again and again,
are able to get some sleep.
So why not I, whose dart is drawn out?

-

I don’t lie awake tense, nor do I fear to sleep.
The days and nights don’t disturb me,
as I see no decline for myself in the world.
That’s why I lie down full of sympathy for all living creatures.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.14Appropriate Patirūpasutta
-

At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Ekasālā.

-

Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly of laypeople.

-

Then Māra thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly of laypeople. Why don’t I go and pull the wool over their eyes?”

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“It’s not appropriate for you
to instruct others.
As you engage in this,
don’t get caught up in favoring and opposing.”

-

“The Buddha instructs others
out of compassion for their welfare.
The Realized One is liberated
from favoring and opposing.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.15A Mental Snare Mānasasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“There’s a mental snare
wandering the sky.
I’ll bind you with it—
you won’t escape me, ascetic!”

-

“Sights, sounds, tastes, smells,
and touches so delightful:
desire for these is gone from me.
You’re beaten, terminator!”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.16The Alms Bowls Pattasutta
-

At Sāvatthī.

-

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

-

Then Māra thought, “This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And the mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I go and pull the wool over their eyes?”

-

At that time several alms bowls were placed in the open air. Then Māra the Wicked manifested in the form of an ox and approached those bowls.

-

One of the mendicants said to another, “Mendicant, mendicant, that ox will break the bowls.”

-

When this was said, the Buddha said to that mendicant, “Mendicant, that’s no ox. That’s Māra the Wicked come to pull the wool over your eyes!”

-

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

-
-

“Sights, feeling, and perception,
consciousness and what is chosen:
‘I am not this’ and ‘this is not mine’;
that’s how to be free of desire for them.

-

When you’re detached, secure,
all fetters transcended,
though Māra and his army chase everywhere
they never find you.”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.17The Six Fields of Contact Chaphassāyatanasutta
-

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

-

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

-

Then Māra thought, “This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I go and pull the wool over their eyes?”

-

Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering, so that one of the mendicants said to another, “Mendicant, mendicant, it seems like the earth is shattering!”

-

When this was said, the Buddha said to that mendicant, “Mendicant, that’s not the earth shattering. That’s Māra the Wicked come to pull the wool over your eyes!”

-

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

-
-

“Sights, sounds, tastes, smells,
touches, and ideas, the lot of them—
this is the dreadful bait
that the world’s infatuated by.

-

But a mindful disciple of the Buddha
has transcended all that.
Having slipped free of Māra’s dominion,
they shine like the sun.”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.18Alms Food Piṇḍasutta
-

At one time the Buddha was staying in the land of the Magadhans near the brahmin village of Pañcasālā.

-

Now at that time in Pañcasālā the young women were taking care of guests. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Pañcasālā for alms.

-

Now at that time Māra had possessed the brahmins and householders of Pañcasālā, so that they thought, “Don’t let the ascetic Gotama get any alms!”

-

Then the Buddha left the village with his bowl as clean-washed as it was when he entered for alms.

-

Then Māra the Wicked went up to the Buddha and said to him, “Well, ascetic, did you get any alms?”

-

“Wicked One, did you make sure I didn’t get any alms?”

-

“Well then, sir, let the Buddha enter Pañcasālā a second time for alms. I’ll make sure you get alms.”

-
-

“Māra has produced wickedness
in attacking the Realized One.
Wicked One, do you imagine that
your wickedness won’t bear fruit?

-

Let us live so very happily,
we who have nothing.
We shall feed on rapture,
like the gods of streaming radiance.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.19A Farmer Kassakasutta
-

At Sāvatthī.

-

Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

-

Then Māra thought, “The ascetic Gotama is giving a Dhamma talk about extinguishment … and the mendicants are listening well. Why don’t I go and pull the wool over their eyes?”

-

Then Māra the Wicked manifested in the form of a farmer carrying a large plough on his shoulder. He held a long goad, his hair was messy, he was clad in sunn hemp, and his feet were muddy. He went up to the Buddha and said to him, “So, ascetic, did you happen to see any oxen?”

-

“But what have you to do with oxen, Wicked One?”

-

“Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness. Where can you escape me, ascetic? Mine alone is the ear … nose … tongue … body … mind, mine are ideas, mine is the field of mind contact consciousness. Where can you escape me, ascetic?”

-

“Yours alone, Wicked One, is the eye, yours are sights, yours is the field of eye contact consciousness. Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One! Yours alone is the ear … nose … tongue … body … mind, yours are ideas, yours is the field of mind contact consciousness. Where there is no mind, no ideas, no mind contact consciousness—you have no place there, Wicked One!”

-
-

“The things they call ‘mine’,
and those who say ‘it’s mine’:
if your mind remains there,
you won’t escape me, ascetic!”

-

“The things they speak of aren’t mine;
I’m not someone who speaks like that.
So know this, Wicked One:
you won’t even see the path I take.”

-
-

Then Māra … vanished right there.

-
-
-
SN 4.20Ruling Rajjasutta
-

At one time the Buddha was staying in the land of the Kosalans, in a wilderness hut on the slopes of the Himalayas.

-

Then as he was in private retreat this thought came to his mind, “I wonder if it’s possible to rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow?”

-

And then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and said, “Rule, Blessed One! Rule, Holy One! Rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow!”

-

“But what do you see, Wicked One, that you say this to me?”

-

“The Blessed One, sir, has developed and cultivated the four bases for psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Blessed One need only determine that the Himalaya, king of mountains, was gold, and it would turn into gold.”

-
-

“Take a golden mountain,
entirely of native gold, and double it—
it’s still not enough for one!
Knowing this, live a moral life.

-

When a person has seen where suffering comes from
how could they incline towards sensual pleasures?
Realizing that attachment is a snare in the world,
a person would train to remove it.”

-
-

Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

-
-

Chapter Three

-
-
SN 4.21Several Sambahulasutta
-

So I have heard. At one time the Buddha was staying in the land of the Sakyans near Silāvatī.

-

Now at that time several mendicants were meditating not far from the Buddha, diligent, keen, and resolute.

-

Then Māra the Wicked manifested in the form of a brahmin with a large matted dreadlock, wearing an antelope hide. He was old, bent double, wheezing, and held a staff made of cluster fig tree wood. He went up to those mendicants and said, “You’ve gone forth while young, reverends. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures. Don’t give up what is apparent in the present to chase after what takes effect over time.”

-

“Brahmin, that’s not what we’re doing. We’re giving up what takes effect over time to chase after what is apparent in the present. For the Buddha says that sensual pleasures take effect over time; they give much suffering and distress, and they are all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

-

When they had spoken, Māra the Wicked shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and departed leaning on his staff.

-

Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, “Mendicants, that was no brahmin. That was Māra the Wicked who came to pull the wool over your eyes!”

-

Then, understanding this matter, on that occasion the Buddha recited this verse:

-
-

“When a person has seen where suffering comes from
how could they incline towards sensual pleasures?
Realizing that attachment is a snare in the world,
a person would train to remove it.”

-
-
-
-
SN 4.22With Samiddhi Samiddhisutta
-

At one time the Buddha was staying in the land of the Sakyans near Silāvatī.

-

Now at that time Venerable Samiddhi was meditating not far from the Buddha, diligent, keen, and resolute. Then as Venerable Samiddhi was in private retreat this thought came to his mind, “I’m so fortunate, so very fortunate, to have a teacher who is a perfected one, a fully awakened Buddha! I’m so fortunate, so very fortunate, to have gone forth in a teaching and training so well explained! I’m so fortunate, so very fortunate, to have spiritual companions who are ethical and of good character.”

-

And then Māra the Wicked, knowing Samiddhi’s train of thought, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering.

-

Then Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, “Samiddhi, that’s not the earth shattering. That’s Māra the Wicked come to pull the wool over your eyes! Go back to that same place, Samiddhi, and meditate, diligent, keen, and resolute.”

-

“Yes, sir,” replied Samiddhi. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

-

And for a second time Samiddhi was meditating in that same place, diligent, ardent, and resolute. And for a second time he had the same thought … and Māra made an earth-shattering noise.

-

Then Samiddhi addressed Māra the Wicked One in verse:

-
-

“I went forth out of faith
from the lay life to homelessness.
My mindfulness and wisdom are mature,
my mind is serene in immersion.
Make whatever illusions you want,
it won’t bother me.”

-
-

Then Māra the Wicked, thinking, “The mendicant Samiddhi knows me!” miserable and sad, vanished right there.

-
-
-
SN 4.23With Godhika Godhikasutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time Venerable Godhika was staying on the slopes of Isigili at the Black Rock. Then Venerable Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart. But then he fell away from that temporary freedom of heart. For a second … third … fourth … fifth … sixth time Godhika experienced temporary freedom of heart. But for a sixth time he fell away from it. For a seventh time Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart.

-

Then he thought, “I’ve fallen away from this temporary freedom of heart no less than six times. Why don’t I take my life?”

-

And then Māra the Wicked, knowing Godhika’s train of thought, went up to the Buddha and addressed him in verse:

-
-

“O great hero, O greatly wise!
Shining with power and glory.
You’ve gone beyond all threats and perils,
I bow to your feet, O Clear-eyed One!

-

Great hero, master of death,
your disciple longs for death,
he’s planning for it.
Stop him, O light-bringer!

-

For how, Blessed One, can a disciple of yours,
one who loves your teaching,
a trainee who hasn’t achieved their heart’s desire,
take his own life, O renowned one?”

-
-

Now at that time Venerable Godhika had already taken his life.

-

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

-
-

“This is how the attentive act,
for they don’t long for life.
Having plucked out craving, root and all,
Godhika is quenched.”

-
-

Then the Buddha said to the mendicants, “Come, mendicants, let’s go to the Black Rock on the slopes of Isigili where Godhika, who came from a good family, took his life.”

-

“Yes, sir,” they replied.

-

Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Godhika off in the distance lying on his cot, having cast off the aggregates.

-

Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.

-

Then the Buddha said to the mendicants,

-

“Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”

-

“Yes, sir.”

-

“That’s Māra the Wicked searching for Godhika’s consciousness, wondering: ‘Where is Godhika’s consciousness established?’ But since his consciousness is not established, Godhika is quenched.”

-

Then Māra, carrying his arched harp made from the pale timber of wood-apple, went up to the Buddha and addressed him in verse:

-
-

“Above, below, all round,
in the four quarters and in-between,
I’ve been searching without success:
where has that Godhika got to?”

-

“He was an attentive and steadfast sage,
a meditator who loved absorption.
By day and by night he applied himself,
without concern for his life.

-

He defeated the army of death,
and won’t return for any future life.
Having plucked out craving, root and all
Godhika is quenched.”

-

So stricken with sorrow
that his harp dropped from his armpit,
that spirit, downcast,
vanished right there.

-
-
-
-
SN 4.24Seven Years of Following Sattavassānubandhasutta
-

So I have heard. At one time the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

-

Now at that time Māra the Wicked had been following the Buddha for seven years hoping to find a vulnerability without success.

-

Then Māra the Wicked went up to the Buddha and addressed him in verse:

-
-

“Are you swamped by sorrow that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you’ve committed some crime in the village?
Why don’t you get too close to people?
And why does no-one get close to you?”

-

“I’ve dug out the root of sorrow completely.
I practice absorption free of guilt or sorrow.
I’ve cut off all greed and prayer for future lives.
Undefiled, I practice absorption, O kinsman of the negligent!”

-

“The things they call ‘mine’,
and those who say ‘it’s mine’:
if your mind remains there,
you won’t escape me, ascetic!”

-

“The things they speak of aren’t mine;
I’m not someone who speaks like that.
So know this, Wicked One:
you won’t even see the path I take.”

-

“If you’ve discovered the path
that’s safe, and leads to freedom from death,
go and walk that path alone—
why teach it to anyone else?”

-

“Those crossing to the far shore
ask what’s beyond the domain of Death.
When I’m asked, I explain to them
the truth without attachments.”

-
-

“Sir, suppose there was a lotus pond not far from a town or village, and a crab lived there. Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land. Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.

-

In the same way, sir, the Buddha has snapped, cracked, and broken off all my twists, ducks, and dodges. Now I’m not able to approach the Buddha again in hopes of finding a vulnerability.”

-

Then Māra the Wicked recited these verses of disappointment in the Buddha’s presence:

-
-

“A crow once circled a stone
that looked like a lump of fat.
‘Perhaps I’ll find something tender,’ it thought,
‘perhaps there’s something tasty.’

-

But finding nothing tasty,
the crow left that place.
Like the crow that pecked the stone,
I leave Gotama disappointed.”

-
-
-
-
SN 4.25Māra’s Daughters Māradhītusutta
-

And then Māra the Wicked, after reciting these verses of disillusionment in the Buddha’s presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, scratching the ground with a stick.

-

Then Māra’s daughters Craving, Delight, and Lust went up to Māra the Wicked, and addressed him in verse:

-
-

“Why so downhearted, dad?
What man are you upset about?
We’ll catch him with the snare of lust,
like an elephant in the wild.
We’ll tie him up and bring him back—
he’ll fall under your sway!”

-

“In this world he is the perfected one, the Holy One.
He’s not easily seduced by lust.
He has slipped free of Māra’s dominion;
that’s why I’m so upset.”

-
-

Then Māra’s daughters Craving, Delight, and Lust went up to the Buddha, and said to him, “We serve at your feet, ascetic.” But the Buddha ignored them, since he was freed with the supreme ending of attachments.

-

Then Craving, Delight, and Lust withdrew to one side to think up a plan. “Men have a diverse spectrum of tastes. Why don’t we each manifest in the form of a hundred young maidens?”

-

So that’s what they did. Then they went up to the Buddha and said to him, “We serve at your feet, ascetic.” But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

-

Then Craving, Delight, and Lust withdrew to one side to think up a plan. “Men have a diverse spectrum of tastes. Why don’t we each manifest in the form of a hundred women who have never given birth?” So that’s what they did. Then they went up to the Buddha and said to him, “We serve at your feet, ascetic.” But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

-

Then Craving, Delight, and Lust … each manifested in the form of a hundred women who have given birth once … women who have given birth twice … middle-aged women … old women … But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

-

Then Craving, Delight, and Lust withdrew to one side and said, “What our father said is true:

-
-

‘In this world he is the perfected one, the Holy One.
He’s not easily seduced by lust.
He has slipped free of Māra’s dominion;
that’s why I’m so upset.’

-
-

For if we had come on to any ascetic or brahmin like this who was not free of lust, his heart would explode, or he’d spew hot blood from his mouth, or he’d go mad and lose his mind. He’d dry up, wither away, and shrivel up like a green reed that was mowed down.”

-

Then Māra’s daughters Craving, Delight, and Lust went up to the Buddha, and stood to one side. Māra’s daughter Craving addressed the Buddha in verse:

-
-

“Are you swamped by sorrow that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you’ve committed some crime in the village?
Why don’t you get too close to people?
And why does no-one get close to you?”

-

“I’ve reached the goal, peace of heart.
Having conquered the army of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.”

-
-

Then Māra’s daughter Delight addressed the Buddha in verse:

-
-

“How does a mendicant who has crossed five floods
usually meditate here while crossing the sixth?
How do they usually practice absorption so that sensual perceptions
are blocked out and don’t get hold of them?”

-

“With tranquil body and mind well freed,
without making plans, mindful, homeless;
understanding the teaching, they practice absorption not placing the mind;
they’re not shaking or drifting or rigid.

-

That’s how a mendicant who has crossed five floods
usually meditates here while crossing the sixth.
That’s how they usually practice absorption so that sensual perceptions
are blocked out and don’t get hold of them.”

-
-

Then Māra’s daughter Lust addressed the Buddha in verse:

-
-

“He lives with his community after cutting off craving,
and many of the faithful will cross over for sure.
Alas, this homeless one will snatch many men away,
and lead them past the King of Death!”

-

“The great heroes they lead
by means of the true teaching.
When the Realized Ones are leading by the teaching,
how could anyone who knows be jealous?”

-
-

Then Māra’s daughters Craving, Delight, and Lust went up to Māra the Wicked. Māra the Wicked saw them coming off in the distance, and addressed them in verse:

-
-

“Fools! You drill into a mountain
with lotus stalks!
You dig up a hill with your nails!
You chew iron with your teeth!

-

You seek a footing in the deeps, as it were,
while lifting a rock with your head!
After attacking a stump with your breast, as it were,
you leave Gotama disappointed.”

-

“They came in their splendor—
Craving, Delight, and Lust.
But the Teacher brushed them off right there,
like the gale, a fallen tuft.”

-
-

The Linked Discourses with Māra are complete.

-
-

Linked Discourses With Nuns

-
- -
-

The Chapter on Nuns

-
-
SN 5.1With Āḷavikā Āḷavikāsutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then the nun Āḷavikā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest seeking seclusion.

-

Then Māra the Wicked, wanting to make the nun Āḷavikā feel fear, terror, and goosebumps, wanting to make her fall away from seclusion, went up to her and addressed her in verse:

-
-

“There’s no escape in the world,
so what will seclusion do for you?
Enjoy erotic delights;
don’t regret it later.”

-
-

Then the nun Āḷavikā thought, “Who’s speaking this verse, a human or a non-human?”

-

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!”

-

Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“There is an escape in the world,
and I’ve personally experienced it with wisdom.
O Wicked One, kinsman of the negligent,
you don’t know that place.

-

Sensual pleasures are like swords and spears;
the aggregates are their chopping block.
What you call erotic delight
has become no delight for me.”

-
-

Then Māra the Wicked, thinking, “The nun Āḷavikā knows me!” miserable and sad, vanished right there.

-
-
-
SN 5.2With Somā Somāsutta
-

At Sāvatthī.

-

Then the nun Somā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

-

Then Māra the Wicked, wanting to make the nun Somā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

-
-

“That state’s very challenging;
it’s for the sages to attain.
It’s not possible for a woman,
with her two-fingered wisdom.”

-
-

Then the nun Somā thought, “Who’s speaking this verse, a human or a non-human?”

-

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

-

Then Somā, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“What difference does womanhood make
when the mind is serene,
and knowledge is present
as you rightly discern the Dhamma.

-

Surely someone who might think:
‘I am woman’, or ‘I am man’,
or ‘I am’ anything at all,
is fit for Māra to address.”

-
-

Then Māra the Wicked, thinking, “The nun Somā knows me!” miserable and sad, vanished right there.

-
-
-
SN 5.3With Kisāgotamī Kisāgotamīsutta
-

At Sāvatthī.

-

Then the nun Kisāgotamī robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

-

Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

-
-

“Why do you sit alone and cry
as if your children have died?
You’ve come to the woods all alone—
you must be looking for a man!”

-
-

Then the nun Kisāgotamī thought, “Who’s speaking this verse, a human or a non-human?”

-

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

-

Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“I’ve got over the death of children,
and I’m finished with men.
I don’t grieve or lament,
and I’m not afraid of you, sir!

-

Relishing is destroyed in every respect,
and the mass of darkness is shattered.
I’ve defeated the army of death,
and live without defilements.”

-
-

Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there.

-
-
-
SN 5.4With Vijayā Vijayāsutta
-

At Sāvatthī.

-

Then the nun Vijayā robed up in the morning … and sat at the root of a tree for the day’s meditation.

-

Then Māra the Wicked, wanting to make the nun Vijayā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

-
-

“You’re so young and beautiful,
and I’m a youth in my prime.
Come, my lady, let us enjoy
the music of a five-piece band.”

-
-

Then the nun Vijayā thought, “Who’s speaking this verse, a human or a non-human?”

-

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

-

Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“Sights, sounds, tastes, smells,
and touches so delightful.
I hand them right back to you, Māra,
for I have no use for them.

-

This body is foul,
decaying and frail.
I’m horrified and repelled by it,
and I’ve eradicated sensual craving.

-

There are beings in the realm of luminous form,
and others stuck in the formless.
and also those peaceful attainments:
I’ve destroyed the darkness regarding all of them.”

-
-

Then Māra the Wicked, thinking, “The nun Vijayā knows me!” miserable and sad, vanished right there.

-
-
-
SN 5.5With Uppalavaṇṇā Uppalavaṇṇāsutta
-

At Sāvatthī.

-

Then the nun Uppalavaṇṇā robed up in the morning … and stood at the root of a sal tree in full flower.

-

Then Māra the Wicked, wanting to make the nun Uppalavaṇṇā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

-
-

“You’ve come to this sal tree all crowned with flowers,
and stand at its root all alone, O nun.
Your beauty is second to none;
silly girl, aren’t you afraid of rascals?”

-
-

Then the nun Uppalavaṇṇā thought, “Who’s speaking this verse, a human or a non-human?”

-

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

-

Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“Even if 100,000 rascals like you
were to come here,
I’d stir not a hair nor panic.
I’m not scared of you, Māra, even alone.

-

I’ll vanish,
or I’ll enter your belly;
I could stand between your eyebrows
and you still wouldn’t see me.

-

I’m the master of my own mind,
I’ve developed the bases of psychic power well.
I’m free from all bonds,
and I’m not afraid of you, sir!”

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-

Then Māra the Wicked, thinking, “The nun Uppalavaṇṇā knows me!” miserable and sad, vanished right there.

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SN 5.6With Cālā Cālāsutta
-

At Sāvatthī.

-

Then the nun Cālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

-

Then Māra the Wicked went up to Cālā and said to her, “Nun, what don’t you approve of?”

-

“I don’t approve of rebirth, sir.”

-
-

“Why don’t you approve of rebirth?
When you’re born, you get to enjoy sensual pleasures.
Who put this idea in your head:
‘Nun, don’t approve of rebirth’?”

-

“Death comes to those who are born,
when you’re born you undergo sufferings—
killing, caging, misery—
that’s why you shouldn’t approve of rebirth.

-

The Buddha taught me the Dhamma
for passing beyond rebirth,
for giving up all suffering;
he settled me in the truth.

-

There are beings in the realm of luminous form,
and others stuck in the formless.
Not understanding cessation,
they return in future lives.”

-
-

Then Māra the Wicked, thinking, “The nun Cālā knows me!” miserable and sad, vanished right there.

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SN 5.7With Upacālā Upacālāsutta
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At Sāvatthī.

-

Then the nun Upacālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

-

Then Māra the Wicked went up to Upacālā and said to her, “Nun, where do you want to be reborn?”

-

“I don’t want to be reborn anywhere, sir.”

-
-

“There are the gods of the thirty-three, and those of Yama;
also the Joyful Deities,
the gods who love to imagine,
and the gods who control that imagined by others.
Set your heart on such places,
and you’ll undergo delight.”

-

“The gods of the thirty-three, and those of Yama;
also the Joyful Deities,
the gods who love to imagine,
and the gods who control that imagined by others—
they’re bound with the bonds of sensuality;
they fall under your sway again.

-

All the world is on fire,
all the world is smoldering,
all the world is ablaze,
all the world is rocking.

-

My mind adores that place
where Māra cannot go;
it’s not shaking or burning,
and not frequented by ordinary people.”

-
-

Then Māra the Wicked, thinking, “The nun Upacālā knows me!” miserable and sad, vanished right there.

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SN 5.8With Sīsupacālā Sīsupacālāsutta
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At Sāvatthī.

-

Then the nun Sīsupacālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

-

Then Māra the Wicked went up to Sīsupacālā and said to her, “Nun, whose creed do you believe in?”

-

“I don’t believe in anyone’s creed, sir.”

-
-

“In whose name did you shave your head?
You look like an ascetic,
but you don’t believe in any creed.
Why do you live as if lost?”

-

“Followers of other creeds
are confident in their views.
But I don’t believe in their teaching,
for they’re no experts in the Dhamma.

-

But there is one born in the Sakyan clan,
the unrivaled Buddha,
champion, dispeller of Māra,
everywhere undefeated,

-

everywhere freed, and unattached,
the Clear-eyed One sees all.
He has attained the end of all deeds,
freed with the ending of attachments.
That Blessed One is my Teacher,
and I believe in his instruction.”

-
-

Then Māra the Wicked, thinking, “The nun Sīsupacālā knows me!” miserable and sad, vanished right there.

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SN 5.9With Selā Selāsutta
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At Sāvatthī.

-

Then the nun Selā robed up in the morning … and sat at the root of a tree for the day’s meditation.

-

Then Māra the Wicked, wanting to make the nun Selā feel fear, terror, and goosebumps … addressed her in verse:

-
-

“Who created this puppet?
Where is its maker?
Where has the puppet arisen?
And where does it cease?”

-
-

Then the nun Selā thought, “Who’s speaking this verse, a human or a non-human?”

-

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

-

Then Selā, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“This puppet isn’t self-made,
nor is this misery made by another.
It comes to be because of a cause,
and ceases when the cause breaks up.

-

It’s like a seed that’s sown
in a field; it grows
relying on both the soil’s nutrients
as well as moisture.

-

In the same way the aggregates and elements
and these six sense fields
come to be because of a cause,
and cease when the cause breaks up.”

-
-

Then Māra the Wicked, thinking, “The nun Selā knows me!” miserable and sad, vanished right there.

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SN 5.10With Vajirā Vajirāsutta
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At Sāvatthī.

-

Then the nun Vajirā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

-

Then Māra the Wicked, wanting to make the nun Vajirā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

-
-

“Who created this sentient being?
Where is its maker?
Where has the being arisen?
And where does it cease?”

-
-

Then the nun Vajirā thought, “Who’s speaking this verse, a human or a non-human?”

-

Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

-

Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse:

-
-

“Why do you believe there’s such a thing as a ‘sentient being’?
Māra, is this your theory?
This is just a pile of conditions,
you won’t find a sentient being here.

-

When the parts are assembled
we use the word ‘chariot’.
So too, when the aggregates are present
‘sentient being’ is the convention we use.

-

But it’s only suffering that comes to be,
lasts a while, then disappears.
Naught but suffering comes to be,
naught but suffering ceases.”

-
-

Then Māra the Wicked, thinking, “The nun Vajirā knows me!” miserable and sad, vanished right there.

-

The Linked Discourses on Nuns are completed.

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Linked Discourses With Brahmā Gods

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Chapter One

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SN 6.1The Appeal of the Divinity Brahmāyācanasutta
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So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

-

Then as he was in private retreat this thought came to his mind, “This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”

-

And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha:

-
-

“I’ve struggled hard to realize this,
enough with trying to explain it!
Those mired in greed and hate
can’t really understand this teaching.

-

It goes against the stream, subtle,
deep, obscure, and very fine.
Those besotted by greed cannot see,
for they’re shrouded in a mass of darkness.”

-
-

And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.

-

Then the divinity Sahampati, knowing the Buddha’s train of thought, thought, “Alas! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.”

-

Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the Buddha, and said:

-

“Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!”

-

This is what the divinity Sahampati said. Then he went on to say:

-
-

“Among the Magadhans there appeared in the past
an impure teaching thought up by the stained.
Fling open the door to freedom from death!
Let them hear the teaching the immaculate one discovered.

-

Standing high on a rocky mountain,
you can see the people all around.
In just the same way, All-seer, so intelligent,
having ascended the Temple of Truth,
rid of sorrow, look upon the people
swamped with sorrow, oppressed by rebirth and old age.

-

Rise, hero! Victor in battle, leader of the caravan,
wander the world free of debt.
Let the Blessed One teach the Dhamma!
There will be those who understand!”

-
-

Then the Buddha, understanding the Divinity’s invitation, surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

-

It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

-

In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

-

When he had seen this he replied in verse to the divinity Sahampati:

-
-

“Flung open are the doors to freedom from death!
Let those with ears to hear commit to faith.
Thinking it would be troublesome, Divinity, I did not teach
the sophisticated, sublime Dhamma among humans.”

-
-

Then the divinity Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

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SN 6.2Respect Gāravasutta
-

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

-

Then as he was in private retreat this thought came to his mind, “It’s unpleasant to live without respect and reverence. What ascetic or brahmin should I honor and respect and rely on?”

-

Then it occurred to him:

-

“I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

-

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

-

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in wisdom …

-

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in freedom …

-

I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of the knowledge and vision of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on. Why don’t I honor and respect and rely on the same Dhamma to which I was awakened?”

-

Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

-

“That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.”

-

This is what the divinity Sahampati said. Then he went on to say:

-
-

“All Buddhas in the past,
the Buddhas of the future,
and the Buddha at present—
destroyer of the sorrows of many—

-

respecting the true teaching
they did live, they do live,
and they also will live.
This is the nature of the Buddhas.

-

Therefore someone who cares for their own welfare,
and wants to become the very best they can be,
should respect the true teaching,
remembering the instructions of the Buddhas.”

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SN 6.3With Brahmadeva Brahmadevasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.

-

Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

-

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Brahmadeva became one of the perfected.

-

Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Wandering indiscriminately for almsfood in Sāvatthī, he approached his own mother’s home.

-

Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to the Divinity.

-

Then the divinity Sahampati thought, “This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to the Divinity. Why don’t I go and stir up a sense of urgency in her?”

-

Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in the home of Brahmadeva’s mother. Then the divinity Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:

-
-

“Far from here is the realm of divinity, madam,
to which you offer a regular oblation.
But the Divinity doesn’t eat that kind of food.
Why pray, when you don’t know the path to divinity?

-

This Brahmadeva, madam,
free of attachments, has surpassed the gods.
Owning nothing, providing for no other, a mendicant
has entered your house for alms.

-

He’s worthy of offerings dedicated to the gods, a knowledge master, evolved.
He’s worthy of a religious donation from gods and men.
Having banished all evils, he’s unsullied.
Cool at heart, he wanders searching for food.

-

He has no before and after,
peaceful, unclouded, untroubled, with no need for hope,
he has laid down the rod for all creatures firm and frail.
So let him enjoy your offering of choice alms.

-

With peaceful mind, he has left the crowd,
he wanders like a tamed elephant, unperturbed.
He’s a mendicant fair in ethics, with heart well freed.
So let him enjoy your offering of choice alms.

-

With unwavering confidence in him,
present your religious donation to one who is worthy of it.
Now that you’ve seen the sage who has crossed over, madam,
make merit for the sake of future happiness!”

-

With unwavering confidence in him,
she presented her religious donation to one who is worthy of it.
After seeing the sage who had crossed over, the brahmin lady
made merit for the sake of future happiness.

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SN 6.4With Baka the Divinity Bakabrahmasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Now at that time Baka the Divinity had the following harmful misconception: “This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

-

Then the Buddha knew what Baka the Divinity was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity.

-

Baka the Divinity saw the Buddha coming off in the distance and said to him, “Come, good sir! Welcome, good sir! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

-

When he had spoken, the Buddha said to him, “Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, complete, and not liable to pass away. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s no being born, growing old, dying, passing away, or being reborn. And although there is another escape beyond this, he says that there’s no other escape beyond this.”

-
-

“Gotama, we seventy-two merit-makers are now wielders of power,
having passed beyond rebirth and old age.
This is our last rebirth as the Divinity, O knowledge master.
And now many people pray to us.”

-

“But, Baka, the lifespan here is short, not long,
though you think it’s long.
I know that your lifespan
is two quinquadecillion years, Divinity.”

-

“Blessed One, I am the one of infinite vision,
who has gone beyond rebirth and old age and sorrow.
What precepts and observances did I practice in the past?
Explain to me so that I may understand.”

-

“You gave drink to many people
who were oppressed by thirst and heat.
They’re the precepts and observances you practiced in the past.
I recollect it like one who has wakened from sleep.

-

When people at Deer River Bank were seized,
you released the captives as they were led away.
That’s the precepts and observances you practiced in the past.
I recollect it like one who has wakened from sleep.

-

When a boat on the Ganges River was seized
by a fierce dragon desiring human flesh,
you freed it wielding mighty force.
That’s the precepts and observances you practiced in the past.
I recollect it like one who has wakened from sleep.

-

I used to be your servant named Kappa.
You thought he was intelligent and loyal.
That’s the precepts and observances you practiced in the past.
I recollect it like one who has wakened from sleep.”

-

“You certainly understand this lifespan of mine.
And others, too, you know; that’s why you’re the Buddha.
And that’s why your blazing glory
lights up even the realm of divinity.”

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SN 6.5A Certain Divinity Aññatarabrahmasutta
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At Sāvatthī.

-

Now at that time a certain divinity had the following harmful misconception: “No ascetic or brahmin can come here!”

-

Then the Buddha knew what that divinity was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then the Buddha sat cross-legged in the air above that Divinity, having entered upon the fire element.

-

Then Venerable Mahāmoggallāna thought, “Where is the Buddha staying at present?” With clairvoyance that is purified and superhuman, he saw the Buddha seated cross-legged in the air above that Divinity, having entered upon the fire element. Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then Mahāmoggallāna—positioning himself in the east, below the Buddha—sat cross-legged in the air above that Divinity, having entered upon the fire element.

-

Then Venerable Mahākassapa … positioned himself in the south …

-

Venerable Mahākappina … positioned himself in the west …

-

Venerable Anuruddha … positioned himself in the north, below the Buddha, sitting cross-legged in the air above that Divinity, having entered upon the fire element.

-

Then Mahāmoggallāna addressed that Divinity in verse:

-
-

“Sir, do you still have the same view
that you had in the past?
Or do you see the radiance
transcending the realm of divinity?”

-

“Good sir, I don’t have that view
that I had in the past.
I see the radiance
transcending the realm of divinity.
So how could I say today
that I am permanent and eternal?”

-
-

Having inspired a sense of awe in the Divinity, as easily as a strong person would extend or contract their arm, the Buddha vanished from the realm of divinity and reappeared in Jeta’s Grove.

-

Then that Divinity addressed a member of his retinue, “Please, good sir, go up to Venerable Mahāmoggallāna and say to him: ‘Moggallāna my good sir, are there any other disciples of the Buddha who have power and might comparable to misters Moggallāna, Kassapa, Kappina, and Anuruddha?’”

-

“Yes, good sir,” replied that retinue member. He went to Moggallāna and asked as instructed.

-

Then Mahāmoggallāna addressed that member of the retinue of Divinity in verse:

-
-

“There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in reading minds,
they’re perfected ones with defilements ended.”

-
-

Then that member of the retinue of Divinity, having approved and agreed with what Mahāmoggallāna said, went to that Divinity and said to him, “Good sir, Venerable Mahāmoggallāna said this:

-
-

‘There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in reading minds,
they’re perfected ones with defilements ended.’”

-
-

That’s what that member of the retinue of Divinity said. Satisfied, that Divinity approved what the member of his retinue said.

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SN 6.6The Negligent Divinity Brahmalokasutta
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At Sāvatthī.

-

Now at that time the Buddha had gone into retreat for the day’s meditation.

-

Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. But Subrahmā said to Suddhāvāsa, “Good sir, it’s the wrong time to pay homage to the Buddha. He has gone into retreat for the day’s meditation. But such and such realm of divinity is successful and prosperous, while the divinity living there is negligent. Come, let’s go to that realm of divinity and inspire awe in that Divinity!”

-

“Yes, good sir,” replied Suddhāvāsa.

-

Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that realm of divinity.

-

That divinity saw those divinities coming off in the distance and said to them, “Well now, good sirs, where have you come from?”

-

“Good sir, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha. Shouldn’t you go to attend on that Blessed One?”

-

When they had spoken, that divinity refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā, “Good sir, can’t you see that I have such psychic power?”

-

“I see that, good sir.”

-

“Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”

-

Then Subrahmā multiplied himself two thousand times and said to that Divinity, “Good sir, can’t you see that I have such psychic power?”

-

“I see that, good sir.”

-

“That Buddha has even more psychic power and might than you or me. Shouldn’t you go to attend on that Blessed One?”

-

Then that divinity addressed Subrahmā in verse:

-
-

“There are three hundreds of phoenixes, four of swans, and five of eagles.
This palace belongs to him who practiced absorption.
It shines, Divinity,
lighting up the northern quarter!”

-

“So what if your palace shines,
lighting up the northern quarter?
A clever person who has seen the deficiency in form,
its chronic trembling, takes no pleasure in it.”

-
-

Then after inspiring awe in that divinity, the independent divinities Subrahmā and Suddhāvāsa vanished right there. And after some time that divinity went to attend on the Buddha.

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SN 6.7About Kokālika Kokālikasutta
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At Sāvatthī.

-

Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

-

Then Subrahmā recited this verse about the mendicant Kokālika in the Buddha’s presence:

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“What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
must be an ordinary person, shrouded in darkness.”

-
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SN 6.8About Katamorakatissaka Katamodakatissasutta
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At Sāvatthī.

-

Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

-

Then Suddhāvāsa recited this verse about the mendicant Katamorakatissaka in the Buddha’s presence:

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“What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
must be a fool, shrouded in darkness.”

-
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-
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SN 6.9With the Divinity Tudu Turūbrahmasutta
-

At Sāvatthī.

-

Now at that time the mendicant Kokālika was sick, suffering, gravely ill.

-

Then, late at night, the beautiful independent divinity Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”

-

“Who are you, reverend?”

-

“I am Tudu the independent divinity.”

-

“Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here? See how far you have strayed!”

-
-

“A man is born
with an axe in his mouth.
A fool cuts themselves with it
when they say bad words.

-

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

-

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

-

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

-
-
-
-
SN 6.10With Kokālika Kokālikasutta
-

At Sāvatthī.

-

Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

-

When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

-

For a second time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

-

For a second time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

-

For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

-

For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

-

Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out. Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

-

Then, late at night, the beautiful divinity Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”

-

That’s what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

-

Then, when the night had passed, the Buddha told the mendicants all that had happened.

-

When he said this, one of the mendicants asked the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?”

-

“It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

-

“But sir, is it possible to give a simile?”

-

“It’s possible,” said the Buddha.

-

“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell.

-

Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.

-

The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“A man is born
with an axe in his mouth.
A fool cuts themselves with it
when they say bad words.

-

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

-

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

-

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

-
-
-

Chapter Two

-
-
SN 6.11With Sanaṅkumāra Sanaṅkumārasutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, on the bank of the Sappinī river.

-

Then, late at night, the beautiful divinity Sanaṅkumāra, lighting up the entire Sappinī riverbank, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

-
-

“The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best among gods and humans.”

-
-

That’s what the divinity Sanaṅkumāra said, and the teacher approved. Then the divinity Sanaṅkumāra, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

-
-
-
SN 6.12About Devadatta Devadattasutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.

-

Then, late at night, the beautiful divinity Sahampati, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

-
-

“The banana tree is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a sinner,
as pregnancy destroys a mule.”

-
-
-
-
SN 6.13At Andhakavinda Andhakavindasutta
-

At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.

-

Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

-

Then, late at night, the beautiful divinity Sahampati, lighting up the entirety of Andhakavinda, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

-
-

“One should frequent secluded lodgings,
and practice to be released from fetters.
If you don’t find enjoyment there,
live in the Saṅgha, guarded and mindful.

-

Walking for alms from family to family,
with senses guarded, alert and mindful.
One should frequent secluded lodgings,
free of fear, freed in the fearless.

-

Where dreadful serpents slither,
where the lightning flashes and the heavens thunder
in the dark of the night;
there meditates a mendicant, free of goosebumps.

-

For this is ever seen by me,
it isn’t just what the testament says.
Within a single spiritual dispensation
a thousand are conquerors of Death.

-

And of trainees there are more than five hundred,
and ten times ten tens;
all are stream-enterers,
freed from rebirth in the animal realm.

-

And as for the rest of folk
who I think have shared in merit—
I couldn’t even number them,
for fear of speaking falsely.”

-
-
-
-
SN 6.14About Aruṇavatī Aruṇavatīsutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī. There he addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Once upon a time, mendicants, there was a king named Aruṇavā. He had a capital named Aruṇavatī. Sikhī the Blessed One, the perfected one, the fully awakened Buddha lived supported by Aruṇavatī. Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.

-

Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Come, brahmin, let’s go to one of the realms of divinity until it’s time for our meal.’

-

‘Yes, sir,’ replied Abhibhū. Then, as easily as a strong person would extend or contract their arm, they vanished from Aruṇavatī and appeared in that realm of divinity.

-

Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Brahmin, teach the Dhamma as you feel inspired for that Divinity, his assembly, and the members of his retinue.’

-

‘Yes, sir,’ replied Abhibhū. Then he educated, encouraged, fired up, and inspired them with a Dhamma talk.

-

But the Divinity, his assembly, and his retinue complained, grumbled, and objected, ‘Oh, how incredible, how amazing! How on earth can a disciple teach Dhamma in the presence of the Teacher?’

-

Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Brahmin, the Divinity, his assembly, and his retinue are complaining that a disciple teaches Dhamma in the presence of the Teacher. Well then, brahmin, stir them up even more!’

-

‘Yes, sir,’ replied Abhibhū. Then he taught Dhamma with his body visible; with his body invisible; with the lower half visible and the upper half invisible; and with the upper half visible and the lower half invisible.

-

And the Divinity, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘Oh, how incredible, how amazing! The ascetic has such psychic power and might!’

-

Then Abhibhū said to the Buddha Sikhī, ‘Sir, I recall having said this in the middle of the Saṅgha: “Standing in the realm of divinity, I can make my voice heard throughout the thousandfold galaxy.”’

-

‘Now is the time, brahmin! Now is the time, brahmin! Standing in the realm of divinity, make your voice heard throughout the thousandfold galaxy.’

-

‘Yes, sir,’ replied Abhibhū. Standing in the realm of divinity, he recited this verse:

-
-

‘Rouse yourselves! Try harder!
Devote yourselves to the teachings of the Buddha!
Crush the army of Death,
as an elephant a hut of reeds.

-

Whoever shall meditate diligently
in this teaching and training,
giving up transmigration through rebirths,
will make an end of suffering.’

-
-

Having inspired that Divinity, his assembly, and his retinue with a sense of awe, as easily as a strong person would extend or contract their arm, Sikhī and Abhibhū vanished from that realm of divinity and appeared in Aruṇavatī.

-

Then the Buddha Sikhī addressed the mendicants, ‘Mendicants, did you hear the mendicant Abhibhū speaking a verse while standing in a realm of divinity?’

-

‘We did, sir.’

-

‘But what exactly did you hear?’

-

‘This is what we heard, sir:

-
-

“Rouse yourselves! Try harder!
Devote yourselves to the teachings of the Buddha!
Crush the army of Death,
as an elephant a hut of reeds.

-

Whoever shall meditate diligently
in this teaching and training,
giving up transmigration through rebirths,
will make an end of suffering.”

-
-

That’s what we heard, sir.’

-

‘Good, good, mendicants! It’s good that you heard the mendicant Abhibhū speaking this verse while standing in a realm of divinity.’”

-

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

-
-
-
SN 6.15Full Extinguishment Parinibbānasutta
-

At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment.

-

Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”

-

These were the Realized One’s last words.

-

Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.

-

Then he emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.

-

When the Buddha was fully quenched, along with the full extinguishment, the divinity Sahampati recited this verse:

-
-

“All creatures in this world
must lay down this bag of bones.
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha was fully quenched.”

-
-

When the Buddha was fully quenched, Sakka, lord of gods, recited this verse:

-
-

“Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is blissful.”

-
-

When the Buddha was fully quenched, Venerable Ānanda recited this verse:

-
-

“Then there was terror!
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
was fully quenched.”

-
-

When the Buddha was fully quenched, Venerable Anuruddha recited this verse:

-
-

“There was no more breathing
for the unaffected one of steady heart.
Imperturbable, committed to peace,
the Clear-eyed One was fully quenched.

-

He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”

-
-

The Linked Discourses on the Divinity are complete.

-
-

Linked Discourses with Brahmins

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- -
-

The Chapter on the Perfected Ones

-
-
SN 7.1With Dhanañjānī Dhanañjānīsutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time a certain brahmin lady of the Bhāradvāja clan named Dhanañjānī was devoted to the Buddha, the teaching, and the Saṅgha. Once, while she was bringing her husband his meal, she tripped and expressed this heartfelt sentiment three times:

-

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

-

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

-

Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

-

When she said this, the brahmin said to Dhanañjānī:

-

“That’d be right. For the slightest thing this lowlife woman spouts out praise for that bald ascetic. Right now, lowlife woman, I’m going to refute your teacher’s doctrine!”

-

“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who can refute the doctrine of the Blessed One, the perfected one, the fully awakened Buddha. But anyway, you should go. When you’ve gone you’ll understand.”

-

Then the brahmin of the Bhāradvāja clan, angry and upset, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

-
-

“When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What is the one thing
whose killing you approve?”

-

“When anger’s incinerated you sleep at ease.
When anger’s incinerated there is no sorrow.
O brahmin, anger has a poisonous root
and a honey tip.
The noble ones praise its killing,
for when it’s incinerated there is no sorrow.”

-
-

When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in Mister Gotama’s presence?”

-

And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

-

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

-
-
-
SN 7.2The Abuser Akkosasutta
-

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

The brahmin Bhāradvāja the Rude heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him:

-

“What do you think, brahmin? Do friends and colleagues, relatives and kin, and guests still come to visit you?”

-

“Sometimes they do, Mister Gotama.”

-

“Do you then serve them with fresh and cooked foods and savories?”

-

“Sometimes I do.”

-

“But if they don’t accept it, brahmin, who does it belong to?”

-

“In that case it still belongs to me.”

-

“In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it. It still belongs to you, brahmin, it still belongs to you!

-

Someone who, when abused, harassed, and attacked, abuses, harasses, and attacks in return is said to eat the food and have a reaction to it. But we neither eat your food nor do we have a reaction to it. It still belongs to you, brahmin, it still belongs to you!”

-

“Concerning Mister Gotama, the king and his retinue understand, ‘the ascetic Gotama is a perfected one’. And yet he still gets angry.”

-
-

“From where would come anger for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and unaffected?

-

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

-

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

-

People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.”

-
-

When he had spoken, Bhāradvāja the Rude said to the Buddha, “Excellent, Mister Gotama! … I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in Mister Gotama’s presence?”

-

And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Rude, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

-

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

-
-
-
SN 7.3With Bhāradvāja the Fiend Asurindakasutta
-

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Fiend heard a rumor to the effect that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words.

-

But when he said this, the Buddha kept silent.

-

Then Bhāradvāja the Fiend said to the Buddha, “You’re beaten, ascetic, you’re beaten!”

-
-

“‘Ha! I won!’ thinks the fool,
when speaking with harsh words.
Patience is the true victory
for those who understand.

-

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

-

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

-

People unskilled in Dhamma
consider one who heals both
oneself and the other
to be a fool.”

-
-

When he had spoken, Bhāradvāja the Fiend said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

-
-
-
SN 7.4With Bhāradvāja the Bitter Bilaṅgikasutta
-

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Bitter heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and stood silently to one side.

-

Then the Buddha, knowing Bhāradvāja the Bitter’s train of thought, addressed him in verse:

-
-

“Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.”

-
-

When he said this, the brahmin Bhāradvāja the Bitter said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

-
-
-
SN 7.5Harmless Ahiṁsakasutta
-

At Sāvatthī.

-

Then the brahmin Bhāradvāja the Harmless went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and said, “I am Harmless, Mister Gotama, I am Harmless!”

-
-

“If you were really like your name,
then you’d be Harmless.
But a truly harmless person
does no harm by way of
body, speech, or mind;
they don’t harm anyone else.”

-
-

When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja the Harmless became one of the perfected.

-
-
-
SN 7.6With Bhāradvāja of the Matted Hair Jaṭāsutta
-

At Sāvatthī.

-

Then the brahmin Bhāradvāja of the Matted Hair went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

-
-

“Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
who can untangle this tangle?”

-

“A wise person grounded in ethics,
developing the mind and wisdom,
a keen and alert mendicant—
they can untangle this tangle.

-

Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they have untangled the tangle.

-

Where name and form
cease with nothing left over;
as well as impingement and perception of form:
it’s there that the tangle is cut.”

-
-

When he had spoken, Bhāradvāja of the Matted Hair said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

-
-
-
SN 7.7With Bhāradvāja the Pure Suddhikasutta
-

At Sāvatthī.

-

Then the brahmin Bhāradvāja the Pure went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side, and recited this verse in his presence:

-
-

“No brahmin in the world is ever purified
even though he’s ethical and mortifies himself.
But one accomplished in knowledge and conduct
is purified, not these commoners.”

-

“Even one who mutters many prayers
is no brahmin by birth
if they’re filthy and corrupt within,
supporting themselves by fraud.

-

Regardless of whether you’re an aristocrat,
a brahmin, peasant, menial, or a corpse-worker or scavenger—
if you’re energetic and resolute,
always staunchly vigorous,
you’ll attain ultimate purity.
Know that for a fact, brahmin.”

-
-

When he had spoken, the brahmin Bhāradvāja the Pure said to the Buddha, “Excellent, Mister Gotama …” … And Venerable Bhāradvāja became one of the perfected.

-
-
-
SN 7.8With Bhāradvāja the Fire-Worshiper Aggikasutta
-

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time ghee and milk-rice had been set out for the brahmin Bhāradvāja the Fire-Worshiper, who thought, “I will serve the sacred flame! I will perform the fire sacrifice!”

-

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Wandering indiscriminately for almsfood in Rājagaha, he approached Bhāradvāja the Fire-Worshiper’s home and stood to one side.

-

Bhāradvāja the Fire-Worshiper saw him standing for alms and addressed him in verse:

-
-

“One who’s accomplished in the three knowledges,
of good birth and ample learning,
accomplished in knowledge and conduct
may enjoy this milk-rice.”

-

“Even one who mutters many prayers
is no brahmin by birth
if they’re filthy and corrupt within,
with a following gained by fraud.

-

One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
is a sage of perfect insight.

-

Because of these three knowledges
a brahmin is a master of the three knowledges.
Accomplished in knowledge and conduct,
they may enjoy this milk-rice.”

-
-

“Eat, Mister Gotama! you are truly a brahmin.”

-
-

“Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas reject things enchanted with verses.
Since there is such a principle, brahmin, that’s how they live.

-

Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

-
-

When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, Mister Gotama! …” … And Venerable Bhāradvāja the Fire-Worshiper became one of the perfected.

-
-
-
SN 7.9With Bhāradvāja of Sundarikā Sundarikasutta
-

At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā river.

-

Now at that time the brahmin Bhāradvāja of Sundarikā was serving the sacred flame and performing the fire sacrifice on the bank of the Sundarikā.

-

Then he looked all around the four quarters, wondering, “Now who might eat the leftovers of this offering?”

-

He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the offering in his left hand and a pitcher in the right he approached the Buddha. When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head.

-

Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back.

-

But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?”

-

Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, “Sir, what are you by birth?”

-
-

“Don’t ask about birth, ask about conduct;
for the fire of Jātaveda is born from kindling.
A steadfast sage, even though from a low class family,
is a thoroughbred checked by conscience.

-

Tamed by truth, fulfilled by taming,
a complete knowledge master who has completed the spiritual journey—
that’s who a sacrificer should introduce themselves to,
and make a timely offering to one worthy of a religious donation.”

-

“My sacrificial offering must have been well performed,
since I have met such a knowledge master!
It’s because I’d never met anyone like you
that others ate the leftover offering.

-
-

Eat, Mister Gotama, you are truly a brahmin.”

-
-

“Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas reject things enchanted with verses.
Since there is such a principle, brahmin, that’s how they live.

-

Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

-
-

“Then, Mister Gotama, to whom should I give the leftovers of this offering?”

-

“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except for the Realized One or one of his disciples. Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”

-

So Bhāradvāja of Sundarikā dropped the leftover offering in water that had no living creatures. And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming. Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.

-

Then the brahmin Bhāradvāja of Sundarikā, shocked and awestruck, went up to the Buddha, and stood to one side. The Buddha addressed him in verse:

-
-

“When you’re kindling the wood, brahmin,
don’t imagine this is purity, for it’s just an external.
For those who are skilled say this is no way to purity,
when one seeks purity in externals.

-

I’ve given up kindling firewood, brahmin,
now I just light the inner flame.
Always blazing, always serene,
I am a perfected one leading the spiritual life.

-

Conceit, brahmin, is the burden of your possessions,
anger your smoke, and lies your ashes.
The tongue is the ladle and the heart the fire altar;
a well-tamed self is a person’s light.

-

The teaching is a lake with shores of ethics, brahmin,
unclouded, praised by the fine to the good.
There the knowledge masters go to bathe,
and cross to the far shore without getting wet.

-

Truth, principle, restraint, the spiritual life;
the attainment of the supreme based on the middle, brahmin.
Pay homage to the sincere ones—
I declare that man to be one who follows the teaching.”

-
-

When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, Mister Gotama …” … And Venerable Bhāradvāja became one of the perfected.

-
-
-
SN 7.10Many Daughters Bahudhītarasutta
-

At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

-

Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen. While looking for them he went to that forest grove, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness established in his presence. He went up to the Buddha, and recited these verses in the Buddha’s presence:

-
-

“This ascetic mustn’t have
fourteen oxen
missing for the past six days:
that’s why this ascetic is happy.

-

This ascetic mustn’t have
a field of sesame ruined,
with just one or two leaves:
that’s why this ascetic is happy.

-

This ascetic mustn’t have
rats in a vacant barn
dancing merrily:
that’s why this ascetic is happy.

-

This ascetic mustn’t have
carpets that for seven months
have been infested with fleas:
that’s why this ascetic is happy.

-

This ascetic mustn’t have
seven widowed daughters
with one or two children each:
that’s why this ascetic is happy.

-

This ascetic mustn’t have
a wife with sallow, blotchy skin
to wake him with a kick:
that’s why this ascetic is happy.

-

This ascetic mustn’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why this ascetic is happy.”

-

“You’re right, brahmin, I don’t have
fourteen oxen
missing for the past six days:
that’s why I’m happy, brahmin.

-

You’re right, brahmin, I don’t have
a field of sesame ruined,
with just one or two leaves:
that’s why I’m happy, brahmin.

-

You’re right, brahmin, I don’t have
rats in a vacant barn
dancing merrily:
that’s why I’m happy, brahmin.

-

You’re right, brahmin, I don’t have
carpets that for seven months
have been infested with fleas:
that’s why I’m happy, brahmin.

-

You’re right, brahmin, I don’t have
seven widowed daughters
with one or two children each:
that’s why I’m happy, brahmin.

-

You’re right, brahmin, I don’t have
a wife with blotchy, pockmarked skin
to wake me up with a kick:
that’s why I’m happy, brahmin.

-

You’re right, brahmin, I don’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why I’m happy, brahmin.”

-
-

When he had spoken, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in Mister Gotama’s presence?”

-

And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

-

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

-
-

The Chapter on a Lay Follower

-
-
SN 7.11With Bhāradvāja the Farmer Kasibhāradvājasutta
-

So I have heard. At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa.

-

Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working.

-

Now at that time Bhāradvāja the Farmer was distributing food. Then the Buddha went to where the distribution was taking place and stood to one side.

-

Bhāradvāja the Farmer saw him standing for alms and said to him, “I plough and sow, ascetic, and then I eat. You too should plough and sow, then you may eat.”

-

“I too plough and sow, brahmin, and then I eat.”

-

“I don’t see Mister Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: ‘I too plough and sow, brahmin, and then I eat.’”

-

Then Bhāradvāja the Farmer addressed the Buddha in verse:

-
-

“You claim to be a farmer,
but I don’t see you farming.
Tell me how you’re a farmer when asked:
how am I to recognize your farming?”

-

“Faith is my seed, fervor my rain,
and wisdom is my yoke and plough.
Conscience is my pole, mind my strap,
mindfulness my plowshare and goad.

-

Guarded in body and speech,
I restrict my intake of food.
I use truth as my scythe,
and sweetness is my release.

-

Energy is my beast of burden,
transporting me to sanctuary from the yoke.
It goes without turning back
to where there is no sorrow.

-

That’s how to do the farming
that has freedom from death as its fruit.
When you finish this farming
you’re released from all suffering.”

-
-

“Eat, Mister Gotama, you are truly a farmer. For Mister Gotama does the farming that has freedom from death as its fruit.”

-
-

“Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas reject things enchanted with verses.
Since there is such a principle, brahmin, that’s how they live.

-

Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

-
-

When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.12With Udaya Udayasutta
-

At Sāvatthī.

-

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Udaya. Then Udaya filled the Buddha’s bowl with rice. The next day … and the day after that … Udaya filled the Buddha’s bowl with rice.

-

But when he had filled the Buddha’s bowl for a third time, he said to the Buddha, “This insatiable ascetic Gotama keeps coming back again and again!”

-
-

“Again and again, they sow the seed;
again and again, the king of the heavens sends rain;
again and again, farmers plough the field;
again and again, grain is produced for the nation.

-

Again and again, the beggars beg;
again and again, the donors give.
Again and again, when the donors have given,
again and again, they take their place in heaven.

-

Again and again, dairy farmers milk;
again and again, a calf cleaves to its mother;
again and again, oppressing and intimidating;
that dullard returns to the womb again and again.

-

Again and again, you’re reborn and die;
again and again, you get carried to a charnel ground.
But when they’ve gained the path for no further rebirth,
one of vast wisdom is not reborn again and again.”

-
-

When he had spoken, the brahmin Udaya said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.13With Devahita Devahitasutta
-

At Sāvatthī.

-

Now at that time the Buddha was afflicted by winds. Venerable Upavāna was his carer.

-

Then the Buddha said to Upavāna, “Please, Upavāna, find some hot water for me.”

-

“Yes, sir,” replied Upavāna. He robed up, and, taking his bowl and robe, went to the home of the brahmin Devahita, and stood silently to one side.

-

Devahita saw him standing there and addressed him in verse:

-
-

“Silent stands the good sir,
shaven, wrapped in his outer robe.
What do you want? What are you looking for?
What have you come here to ask for?”

-

“The perfected one, the Holy One in the world,
the sage is afflicted by winds.
If there’s hot water,
give it to the sage, brahmin.

-

I wish to bring it to the one
who is esteemed by the estimable,
honored by the honorable,
venerated by the venerable.”

-
-

Then Devahita had a man fetch a carrying-pole with hot water. He also presented Upavāna with a jar of molasses.

-

Then Venerable Upavāna went up to the Buddha and bathed him with the hot water. Then he stirred molasses into hot water and presented it to the Buddha. Then the Buddha’s illness died down.

-

Then the brahmin Devahita went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

-
-

“Where should you give an available gift?
Where is a gift very fruitful?
How does one who is donating
ensure the success of their religious donation?”

-

“One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
is a sage of perfect insight.

-

Here you should give an available gift;
what’s given here is very fruitful.
That’s how a sponsor of sacrifices
ensures the success of their religious donation.”

-
-

When he had spoken, the brahmin Devahita said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.14A well-to-do brahmin Mahāsālasutta
-

At Sāvatthī.

-

Then a certain well-to-do brahmin, shabby, wearing a shabby cloak, went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Brahmin, why are you so shabby, wearing a shabby cloak?”

-

“Mister Gotama, I have four sons. At their wives’ bidding they expelled me from my house.”

-

“Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd.

-
-

‘I was overjoyed when they were born,
and wished for them the very best.
But at their wives’ bidding they chased me out,
like hounds after hogs.

-

It turns out they’re wicked, those nasty men,
though they called me their dear old Dad.
They’re monsters in the shape of sons,
throwing me out as I’ve grown old.

-

Like an old, useless horse
led away from its fodder,
the elderly father of those kids
begs for alms at others’ homes.

-

Even my staff is better
than those disobedient sons,
for it wards off a wild bull,
and even a wild dog.

-

It goes before me in the dark;
in deep waters it supports me.
By the wonderful power of this staff,
when I stumble, I stand firm again.’”

-
-

Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. …

-

Then the brahmin’s sons led him back home, bathed him, and each clothed him with a fine pair of garments. Then the brahmin, taking one pair of garments, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“Mister Gotama, we brahmins seek a fee for our tutor. May Mister Gotama please accept my tutor’s fee!” So the Buddha accepted it out of sympathy. Then the well-to-do brahmin said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.15Stuck-Up Mānatthaddhasutta
-

At Sāvatthī.

-

Now at that time a brahmin named Stuck-Up was residing in Sāvatthī. He didn’t bow to his mother or father, his tutor, or his oldest brother. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.

-

Then Stuck-Up thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly. Why don’t I approach him? If he speaks to me, I’ll speak to him. But if he doesn’t speak, neither will I.”

-

Then the brahmin Stuck-Up went up to the Buddha, and stood silently to one side. But the Buddha didn’t speak to him.

-

Then Stuck-Up thought, “This ascetic Gotama knows nothing!” And he wanted to go back from there right away.

-

Then the Buddha, knowing Stuck-Up’s train of thought, addressed him in verse:

-
-

“It’s not good to foster conceit
if you want what’s good for you, brahmin.
You should foster the goal
which brought you here.”

-
-

Then Stuck-Up thought, “The ascetic Gotama knows my mind!” He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Mister Gotama, I am Stuck-Up! I am Stuck-Up!”

-

Then that assembly was stunned: “Oh, how incredible, how amazing! This brahmin Stuck-Up doesn’t bow to his mother or father, his tutor, or his oldest brother. Yet he shows such utmost devotion to the ascetic Gotama!”

-

Then the Buddha said to the brahmin Stuck-Up, “Enough, brahmin. Get up, and take your own seat. For your mind has confidence in me.”

-

Then Stuck-Up took his seat and said to the Buddha:

-
-

“Regarding whom should you not be conceited?
Who should you respect?
Who should you esteem?
Who is it good to venerate properly?”

-

“Your mother and father,
and also your oldest brother,
with tutor as fourth.
Regarding these you should not be conceited.
They are who you should respect.
They are who you should esteem.
And they’re who it’s good to venerate properly.

-

And when you’ve humbled conceit, and aren’t stuck-up,
show supreme reverence for
the perfected ones, cooled,
their task complete, free of defilements.”

-
-

When he had spoken, the brahmin Stuck-Up said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.16The Contraphile Paccanīkasutta
-

At Sāvatthī.

-

Now at that time a brahmin named Contraphile, who loved contradiction, was residing in Sāvatthī.

-

Then Contraphile thought, “Why don’t I go to the ascetic Gotama and contradict everything he says?”

-

At that time the Buddha was walking mindfully in the open air.

-

Then the brahmin Contraphile went up to the Buddha, and said to him as he was walking, “Ascetic, preach the Dhamma.”

-
-

“Fine words aren’t easy to understand
by a lover of contradiction,
whose mind is tainted
and full of aggression.

-

But when you’ve dispelled aggression,
and your suspicious mind,
and you’ve got rid of resentment,
then you’ll understand fine words.”

-
-

When he had spoken, the brahmin Contraphile said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.17The Builder Navakammikasutta
-

At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

-

Now at that time the brahmin Bhāradvāja the Builder was doing some building work in that jungle thicket. He saw the Buddha sitting down cross-legged at the root of a certain sal tree, his body set straight, and mindfulness established in his presence.

-

Seeing this, it occurred to him, “I enjoy doing this building work here in the jungle. I wonder what the ascetic Gotama enjoys doing?”

-

Then Bhāradvāja the Builder went up to the Buddha and addressed him in verse:

-
-

“What kind of work do you do
as a mendicant in the sal jungle?
How do you find enjoyment
alone in the wilderness, Gotama?”

-

“There’s nothing I need to do in the jungle;
my jungle’s cut down at the root, it’s withered away.
With jungle cleared and free of thorns,
I enjoy being alone in the jungle, having given up discontent.”

-
-

When he had spoken, the brahmin Bhāradvāja the Builder said to the Buddha, “Excellent, Mister Gotama … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.18Collecting Firewood Kaṭṭhahārasutta
-

At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

-

Then several students, pupils of one of the Bhāradvāja brahmins, approached a forest grove while collecting firewood. They saw the Buddha sitting down cross-legged at the root of a certain sal tree, his body set straight, and mindfulness established in his presence. Seeing this, they went up to Bhāradvāja and said to him, “Please sir, you should know this. In such and such a forest grove the ascetic Gotama is sitting down cross-legged, his body set straight, and mindfulness established in his presence.”

-

Then Bhāradvāja together with those young students went to that forest grove where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness established in his presence.

-

He went up to the Buddha and addressed him in verse:

-
-

“Deep in the jungle so full of terrors,
you’ve plunged into the empty, desolate wilderness.
Still, steady, and graceful:
how beautifully you meditate, mendicant!

-

Where there is no song or music,
a lonely sage resorts to the wilderness.
This strikes me as an amazing thing,
that you dwell so joyfully alone in the jungle.

-

I suppose you wish to be reborn in the company
of the supreme sovereign of the heaven of the Three and Thirty.
Is that why you resort to the desolate wilderness,
to practice fervor for attaining divinity?”

-

“Any wishes and hopes that are always attached
to the many and various realms—
the yearnings sprung from the root of unknowing—
I’ve eliminated them all down to the root.

-

So I’m wishless, unattached, disengaged;
amongst all things, my vision is clear.
I’ve attained the state of grace, the supreme awakening;
I meditate alone, brahmin, and self-assured.”

-
-

When he had spoken, Bhāradvāja said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.19The Brahmin Who Provided for His Mother Mātuposakasutta
-

At Sāvatthī.

-

Then a brahmin who provided for his mother went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Mister Gotama, I seek alms by legitimate means, which I use to provide for my mother and father. In doing so, am I doing my duty?”

-

“Indeed, brahmin, in so doing you are doing your duty. Whoever seeks alms by legitimate means, and uses them to provide for their mother and father creates much merit.

-
-

A mortal provides for their mother
and father by legitimate means;
because they look after
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

-
-

When he said this, the brahmin who provided for his mother said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.20A Beggar Bhikkhakasutta
-

At Sāvatthī.

-

Then a begging brahmin went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Mister Gotama, both you and I are beggars. What, then, is the difference between us?”

-
-

“You don’t become a beggar
just by begging from others.
One who has undertaken domestic duties
has not yet become a mendicant.

-

But one living a spiritual life
who has banished both merit and evil,
and wanders having appraised the world,
is said to be a mendicant.”

-
-

When he had spoken, the begging brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.21With Saṅgārava Saṅgāravasutta
-

At Sāvatthī.

-

Now at that time there was a brahmin named Saṅgārava staying in Sāvatthī. He practiced purification by water, believing in purification by water. He lived committed to the practice of immersing himself in water at dawn and dusk. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

-

He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and said to him, “Sir, there is a brahmin named Saṅgārava staying in Sāvatthī. He practices purification by water, believing in purification by water. He lives devoted to ritual bathing at dawn and dusk. Please visit him at his home out of sympathy.” The Buddha consented with silence.

-

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Saṅgārava, and sat down on the seat spread out. Then the brahmin Saṅgārava went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Is it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in water at dawn and dusk?”

-

“Yes, Mister Gotama.”

-

“But brahmin, for what reason do you practice purification by water?”

-

“It’s because, Mister Gotama, whatever bad deeds I’ve done during the day I wash off by bathing at dusk; and whatever bad deeds I’ve done during the night, I wash off by bathing at dawn. That’s the reason why I practice purification by water.”

-
-

“The teaching is a lake with shores of ethics, brahmin,
unclouded, praised by the fine to the good.
There the knowledge masters go to bathe,
and cross to the far shore without getting wet.”

-
-

When he had spoken, Saṅgārava said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 7.22At Khomadussa Khomadussasutta
-

So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Khomadussa.

-

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Khomadussa for alms. Now at that time the brahmins and householders of Khomadussa were gathered in the council hall for some business, while a gentle rain drizzled down.

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Then the Buddha approached that council. The brahmins and householders saw the Buddha coming off in the distance, and said, “Who are these shavelings, these fake ascetics? Don’t they understand the council rules?”

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Then the Buddha addressed the brahmins and householders of Khomadussa in verse:

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“If good people are not present it is no true council;
and those whose speak against principle are not good people.
Having given up greed, hate, and delusion,
speakers of principle are good people.”

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When he had spoken, the brahmins and householders of Khomadussa said to the Buddha, “Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.”

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The Linked Discourses with Brahmins are complete.

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Linked Discourses With Vaṅgīsa

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The Chapter with the Poet Vaṅgīsa

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SN 8.1Renounced Nikkhantasutta
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So I have heard. At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.

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Now at that time Vaṅgīsa was junior, recently gone forth. He had been left behind to look after the dwelling.

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Then several women dressed in all their finery went to the monastery at Aggāḷava in order to inspect the dwelling. When Vaṅgīsa saw them he became dissatisfied, with lust infecting his mind.

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Then he thought, “It’s my loss, my misfortune, that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction? Why don’t I do it myself?”

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Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:

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“Now that I’ve renounced
the home life for homelessness
I’m overrun
by the rude thoughts of the Dark One.

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Even if a thousand mighty princes and great archers,
well trained, with strong bows,
were to completely surround me;
I would never flee.

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And even if women come,
many more than that,
they won’t scare me,
for I stand firm in the teaching.

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I heard this with my own ears
from the Buddha, kinsman of the Sun,
about the path going to extinguishment;
that’s what delights my mind.

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Wicked One, if you come near me
as I meditate like this,
I’ll make sure that you, Death,
won’t even see the path I take.”

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SN 8.2Dissatisfaction Aratīsutta
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At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.

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Now at that time after Venerable Nigrodhakappa had finished his meal, on his return from almsround, he would enter his dwelling and not emerge for the rest of that day, or the next.

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And at that time Venerable Vaṅgīsa became dissatisfied, as lust infected his mind.

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Then he thought, “It’s my loss, my misfortune, that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction? Why don’t I do it myself?”

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Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:

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“Giving up discontent and desire,
along with all thoughts of domestic life,
they wouldn’t get entangled in anything;
unentangled, undesiring: that’s a real mendicant.

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Whether here on earth or in the air,
whatever in the world is included in form
wears out, it is all impermanent;
the thoughtful live having comprehended this truth.

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People are bound to their attachments,
to what is seen, heard, felt, and thought.
Unstirred, dispel desire for these things;
for one called ‘a sage’ does not cling to them.

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Attached to the sixty wrong views, and full of their own opinions,
ordinary people are fixed in wrong principles.
But that mendicant wouldn’t join a sectarian group,
still less would they utter lewd speech.

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Clever, long serene,
free of deceit, alert, without envy,
the sage has reached the state of peace;
quenched, he awaits his time.”

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SN 8.3Good-Hearted Pesalasutta
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At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.

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Now at that time Venerable Vaṅgīsa looked down upon other good-hearted mendicants because of his own poetic virtuosity.

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Then he thought, “It’s my loss, my misfortune, that I look down on other good-hearted mendicants because of my own poetic virtuosity.”

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Then, on the occasion of arousing remorse in himself, he recited these verses:

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“Give up conceit, Gotama!
Completely abandon the different kinds of conceit!
Besotted with the different kinds of conceit,
you’ve had regrets for a long time.

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Smeared by smears and slain by conceit,
people fall into hell.
When people slain by conceit are reborn in hell,
they grieve for a long time.

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But a mendicant who practices rightly,
winner of the path, never grieves.
They enjoy happiness and a good reputation,
and they rightly call him a ‘Seer of Truth’.

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So don’t be hard-hearted, be energetic,
with hindrances given up, be pure.
Then with conceit given up completely,
use knowledge to make an end, and be calmed.”

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SN 8.4With Ānanda Ānandasutta
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At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms with Venerable Vaṅgīsa as his second monk.

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And at that time Venerable Vaṅgīsa became dissatisfied, as lust infected his mind. Then he addressed Ānanda in verse:

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“I’ve got a burning desire for pleasure;
My mind is on fire!
Please, out of compassion, Gotama,
tell me how to quench the flames.”

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“Your mind is on fire
because of a perversion of perception.
Turn away from the feature of things
that’s attractive, provoking lust.

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See all conditioned phenomena as other,
as suffering and not-self.
Extinguish the great fire of lust,
don’t burn up again and again.

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With mind unified and serene,
meditate on the ugly aspects of the body.
With mindfulness immersed in the body,
be full of disillusionment.

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Meditate on the signless,
give up the underlying tendency to conceit;
and when you comprehend conceit,
you will live at peace.”

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SN 8.5Well-Spoken Words Subhāsitasutta
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At Sāvatthī.

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There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a mendicant speaks well, not poorly; they speak on the teaching, not against the teaching; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Good people say well-spoken words are foremost;
second, speak on the teaching, not against it;
third, speak pleasantly, not unpleasantly;
and fourth, speak truthfully, not falsely.”

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Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

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“Then speak as you feel inspired,” said the Buddha.

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Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

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“Speak only such words
as do not hurt yourself
nor harm others;
such speech is truly well spoken.

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Speak only pleasing words,
words gladly welcomed.
Pleasing words are those
that bring nothing bad to others.

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Truth itself is the undying word:
this is an ancient teaching.
Good people say that the teaching and its meaning
are grounded in the truth.

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The words spoken by the Buddha
for finding the sanctuary, extinguishment,
for making an end of suffering:
this really is the best kind of speech.”

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SN 8.6With Sāriputta Sāriputtasutta
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At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, and expressed the meaning. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

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Then Venerable Vaṅgīsa thought, “This Venerable Sāriputta is educating the mendicants. … And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I extoll him in his presence with fitting verses?”

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Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward Sāriputta, and said, “I feel inspired to speak, Reverend Sāriputta! I feel inspired to speak, Reverend Sāriputta!”

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“Then speak as you feel inspired,” said Sāriputta.

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Then Vaṅgīsa extolled Sāriputta in his presence with fitting verses:

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“Deep in wisdom, intelligent,
expert in what is the path and what is not the path;
Sāriputta, so greatly wise,
teaches Dhamma to the mendicants.

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He teaches in brief,
or he speaks at length.
His call, like a myna bird,
overflows with inspiration.

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While he teaches
the mendicants listen to his sweet voice,
sounding attractive,
clear and graceful.
They listen joyfully,
their hearts elated.”

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SN 8.7The Invitation to Admonish Pavāraṇāsutta
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At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks for the invitation to admonish.

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Then the Buddha looked around the Saṅgha of monks, who were silent. He addressed them: “Come now, monks, I invite you all: Is there anything I’ve done by way of body or speech that you would criticize?”

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When he had spoken, Venerable Sāriputta got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: “There is nothing, sir, that you’ve done by way of body or speech that we would criticize. For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later. And sir, I invite the Blessed One. Is there anything I’ve done by way of body or speech that you would criticize?”

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“There is nothing, Sāriputta, that you’ve done by way of body or speech that I would criticize. Sāriputta, you are astute. You have great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, penetrating wisdom. A wheel-turning monarch’s oldest son rightly keeps wielding the power set in motion by his father. In the same way, Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by me.”

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“Since it seems I have done nothing worthy of the Blessed One’s criticism, is there anything these five hundred monks have done by way of body or speech that you would criticize?”

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“There is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize. For of these five hundred monks, sixty have the three knowledges, sixty have the six direct knowledges, sixty are freed both ways, and the rest are freed by wisdom.”

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Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

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“Then speak as you feel inspired,” said the Buddha.

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Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

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“Today, on the fifteenth day sabbath,
five hundred monks have gathered together to purify their precepts.
These untroubled sages have cut off their fetters and bonds,
they will not be reborn again.

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Just as a wheel-turning monarch
surrounded by ministers
travels all around this
land that’s girt by sea.

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So disciples with the three knowledges,
conquerors of death,
revere the winner of the battle,
the unsurpassed caravan leader.

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All are sons of the Blessed One—
there is no rubbish here.
I bow to the kinsman of the Sun,
destroyer of the dart of craving.”

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SN 8.8Over a Thousand Parosahassasutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, together with a large Saṅgha of 1,250 mendicants.

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Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

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Then Venerable Vaṅgīsa thought, “The Buddha is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I extoll him in his presence with fitting verses?”

-

Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

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“Then speak as you feel inspired,” said the Buddha.

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Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

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“Over a thousand mendicants
revere the Holy One
as he teaches the immaculate Dhamma,
extinguishment, fearing nothing from any quarter.

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They listen to the immaculate Dhamma
taught by the fully awakened Buddha;
the Buddha is so brilliant,
at the fore of the mendicant Saṅgha,

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Blessed One, your name is ‘Giant’,
seventh of the sages.
You are like a great cloud
that rains on your disciples.

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I’ve left my day’s meditation,
out of desire to see the teacher.
Great hero, your disciple Vaṅgīsa
bows at your feet.”

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“Vaṅgīsa, had you previously composed these verses, or did they spring to mind in the moment?”

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“They sprang to mind in the moment, sir.”

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“Well then, Vaṅgīsa, speak some more spontaneously inspired verses.”

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“Yes, sir,” replied Vaṅgīsa. Then he extolled the Buddha with some more spontaneously inspired verses, not previously composed:

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“Having overcome Māra’s devious path,
you wander with hard-heartedness dissolved.
See him, the liberator from bonds, unattached,
analyzing the teaching.

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You have explained in many ways
the path to cross the flood.
The Seers of Truth stand unfaltering
in the freedom from death you’ve explained.

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As the bringer of light who has pierced the truth,
you’ve seen what lies beyond all realms.
When you saw and realized this for yourself,
you taught it first to the group of five.

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When the Dhamma has been so well taught,
how could those who know it be negligent?
That’s why, being diligent, we should always train
respectfully in the Buddha’s teaching.”

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SN 8.9With Koṇḍañña Koṇḍaññasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Then Venerable Koṇḍañña Who Understood approached the Buddha after a very long absence. He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!”

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Then Venerable Vaṅgīsa thought, “This Venerable Koṇḍañña Who Understood has approached the Buddha after a very long absence. He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: ‘I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!’ Why don’t I extoll him in the Buddha’s presence with fitting verses?”

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Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

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“Then speak as you feel inspired,” said the Buddha.

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Then Vaṅgīsa extolled Koṇḍañña in the Buddha’s presence with fitting verses:

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“The senior monk who was awakened right after the Buddha,
Koṇḍañña, is keenly energetic.
He regularly gains blissful meditative states,
and the three kinds of seclusion.

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Whatever can be attained by a disciple
who does the Teacher’s bidding,
he has attained it all,
through diligently training himself.

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With great power and the three knowledges,
expert in comprehending the minds of others,
Koṇḍañña, the heir to the Buddha,
bows at the Teacher’s feet.”

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SN 8.10With Moggallāna Moggallānasutta
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At one time the Buddha was staying on the slopes of Isigili at the Black Rock, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. Thereupon, with his mind, Venerable Mahāmoggallāna checked to see whose mind was liberated and free of attachments.

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Then Venerable Vaṅgīsa thought, “The Buddha is staying on the slopes of Isigili … with five hundred perfected ones. Mahāmoggallāna is checking to see whose mind is liberated and free of attachments. Why don’t I extoll him in the Buddha’s presence with fitting verses?”

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Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

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“Then speak as you feel inspired,” said the Buddha.

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Then Vaṅgīsa extolled Mahāmoggallāna in his presence with fitting verses:

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“As the sage, who has gone beyond suffering,
sits upon the mountain slope,
he is revered by disciples with the three knowledges,
conquerors of death.

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Moggallāna, of great psychic power,
comprehends with his mind,
scrutinizing their minds,
liberated, free of attachments.

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So they revere Gotama,
the sage gone beyond suffering,
who is endowed with all path factors,
and with a multitude of attributes.”

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SN 8.11At Gaggarā Gaggarāsutta
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At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay followers, and many thousands of deities. But the Buddha outshone them all in beauty and glory.

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Then Venerable Vaṅgīsa thought, “The Buddha is staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay followers, and many thousands of deities. And he outshines them all in beauty and glory. Why don’t I extoll him in his presence with fitting verses?”

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Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

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“Then speak as you feel inspired,” said the Buddha.

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Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

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“Like the moon on a cloudless night,
like the shining immaculate sun,
so too Aṅgīrasa, O great sage,
your glory outshines the entire world.”

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SN 8.12With Vaṅgīsa Vaṅgīsasutta
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At one time Venerable Vaṅgīsa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Now at that time Vaṅgīsa had recently attained perfection. While experiencing the bliss of freedom, on that occasion he recited these verses:

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“We used to wander, drunk on poetry,
village to village, town to town.
Then we saw the Buddha,
and faith arose in us.

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He taught me Dhamma:
the aggregates, sense fields, and elements.
When I heard his teaching
I went forth to homelessness.

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It was truly for the benefit of many
that the sage achieved awakening—
for the monks and for the nuns
who see that they’ve reached certainty.

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It was so welcome for me
to be in the presence of the Buddha.
I’ve attained the three knowledges,
and fulfilled the Buddha’s instructions.

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I know my past lives,
my clairvoyance is purified,
I am master of three knowledges, attained in psychic power,
expert in comprehending the minds of others.”

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The Linked Discourses with Vaṅgīsa are complete.

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Linked Discourses in the Woods

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The Chapter on In the Woods

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SN 9.1Seclusion Vivekasutta
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So I have heard. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

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Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts to do with the domestic life. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

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“You entered the woods desiring seclusion,
yet your mind strays to outward things.
As a person, you should dispel the desire for people.
Then you’ll be happy, free of greed.

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Mindful, give up discontent;
let us remind you of the way of the good.
The dusty abyss is so hard to cross;
don’t let sensual dust drag you down.

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Just as a bird strewn with dirt
sheds that clingy dust with a shake;
so too, an energetic, mindful mendicant
sheds that clingy dust with a shake.”

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Impelled by that deity, that mendicant was struck with a sense of urgency.

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SN 9.2Getting Up Upaṭṭhānasutta
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At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

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Now at that time that mendicant fell asleep during the day’s meditation. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

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“Get up, mendicant! Why lie down?
What’s the point in sleeping?
How can the afflicted slumber
when injured by an arrow strike?

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You should amplify the faith
that led you to go forth
from the home life to homelessness.
Don’t fall under the sway of slumber.”

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“Sensual pleasures are impermanent and unstable,
but dullards still fall for them.
Among those who are bound, they’re free and unattached:
why bother a renunciate?

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By removing desire and greed,
by going beyond ignorance,
that knowledge has been perfectly cleansed:
why bother a renunciate?

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By breaking ignorance with knowledge,
by the ending of defilements,
they’re sorrowless, unstressed:
why bother a renunciate?

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Energetic, resolute,
always staunchly vigorous,
aspiring to extinguishment:
why bother a renunciate?”

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SN 9.3With Kassapagotta Kassapagottasutta
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At one time Venerable Kassapagotta was staying in the land of the Kosalans in a certain forest grove.

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Now at that time Venerable Kassapagotta, having withdrawn for his day’s meditation, tried to advise a tribal hunter. Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses:

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“A tribal hunter wandering the rugged hills
is unintelligent, unthinking.
It’s a waste of time to advise him;
this mendicant strikes me as a dullard.

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The tribal hunter listens without understanding,
he looks without seeing.
Though the teaching is spoken,
the fool doesn’t get it.

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Even if you lit ten lamps
and brought them to him, Kassapa,
he wouldn’t see anything,
for he has no eyes to see.”

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Impelled by that deity, Venerable Kassapagotta was struck with a sense of urgency.

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SN 9.4Several Mendicants Set Out Wandering Sambahulasutta
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At one time several mendicants were staying in the land of the Kosalans in a certain forest grove.

-

Then after completing the three months of the rainy season residence, those mendicants set out wandering. Not seeing those mendicants, the deity haunting that forest cried. And on that occasion they recited this verse:

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-

“Seeing so many vacated seats today,
it seems to me they must have become dissatisfied.
They were so learned, such brilliant speakers!
Where have these disciples of Gotama gone?”

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-

When they had spoken, another deity replied with this verse:

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“They’ve gone to Magadha, they’ve gone to Kosala,
and some are in the Vajjian lands.
Like deer that wander free of ties,
the mendicants live with no abode.”

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SN 9.5With Ānanda Ānandasutta
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At one time Venerable Ānanda was staying in the land of the Kosalans in a certain forest grove.

-

Now at that time Ānanda was spending too much time informing the lay people. Then the deity haunting that forest had sympathy for Ānanda, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:

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“You’ve left for the jungle, the root of a tree,
with extinguishment in your heart.
Practice absorption, Gotama, don’t be negligent!
What is this hullabaloo to you?”

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Impelled by that deity, Venerable Ānanda was struck with a sense of urgency.

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SN 9.6With Anuruddha Anuruddhasutta
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At one time Venerable Anuruddha was staying in the land of the Kosalans in a certain forest grove.

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Then a certain deity of the company of the thirty-three named Penelope had been Anuruddha’s partner in a former life. She went up to Anuruddha, and recited these verses:

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“Set your heart there,
where you used to live;
among the gods of the thirty-three,
whose every desire is granted!
At the fore of a retinue
of divine maidens, you’ll shine!”

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“Divine maidens are in a sorry state,
stuck in substantial reality.
And those beings too are in a sorry state,
who are attached to divine maidens.”

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“They don’t know pleasure
who don’t see the Garden of Delight!
It’s the abode of lordly gods,
the glorious host of Thirty!”

-

“Fool, don’t you understand
the saying of the perfected ones:
all conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is blissful.

-

O Penelope, weaver of the web—
there are no more abodes for me in the host of gods.
Transmigration through births is finished,
now there’ll be no more future lives.”

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SN 9.7With Nāgadatta Nāgadattasutta
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At one time Venerable Nāgadatta was staying in the land of the Kosalans in a certain forest grove.

-

Now at that time Venerable Nāgadatta had been entering the village too early and returning late in the day. Then the deity haunting that forest had sympathy for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:

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-

“Entering too early,
and returning after spending too much of the day,
Nāgadatta mixes with lay people,
sharing their joys and sorrows.

-

I’m afraid for Nāgadatta; he’s so reckless
in his attachment to families.
May he not come under the King of Death’s power,
under the sway of the terminator!”

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Impelled by that deity, Venerable Nāgadatta was struck with a sense of urgency.

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SN 9.8The Mistress of the House Kulagharaṇīsutta
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At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.

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Now at that time that monk had become too closely involved in the affairs of a certain family. The deity haunting that forest had sympathy for that monk, wanting what’s best for him. So, wanting to stir him up, they manifested in the appearance of the mistress of that family, approached the monk, and addressed him in verse:

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“On the banks of the rivers and in the guest houses,
in hotels and on highways,
people come together and gossip:
what’s going on between you and me?”

-

“There are lots of annoying sounds
that an austere ascetic must endure.
But they mustn’t be dismayed by that,
for that’s not what defiles you.

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If you’re startled by every little sound,
like a wind-deer in the wood,
they’ll call you ‘flighty minded’;
and your practice won’t succeed.”

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SN 9.9A Vajji Vajjiputtasutta
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At one time a certain Vajjian mendicant was staying near Vesālī in a certain forest grove.

-

Now at that time the Vajjis were holding an all-night event in Vesālī. Then that mendicant, groaning at the noise of musical instruments being beaten and played, on that occasion recited this verse:

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“We dwell alone in the wilderness,
like a cast-off log in the forest.
On a night like this,
who’s worse off than me?”

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The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

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“You dwell alone in the wilderness,
like a cast-off log in the forest.
Lots of people are jealous of you,
like beings in hell of those going to heaven.”

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Impelled by that deity, that mendicant was struck with a sense of urgency.

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SN 9.10Recitation Sajjhāyasutta
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At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

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Now at that time that mendicant had previously been spending too much time in recitation. But some time later they adhered to passivity and silence. Not hearing the teaching, the deity haunting that forest approached that mendicant, and addressed them in verse:

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“Mendicant, why don’t you recite passages of the teaching,
living together with other mendicants?
When you hear the teaching confidence grows;
and the reciter is praised in this very life.”

-

“I used to be enthusiastic about passages of the teaching,
so long as I’d not realized dispassion.
But then I realized dispassion, which the good call
the laying to rest by completely understanding
whatever is seen, heard, and thought.”

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SN 9.11Unskillful Thoughts Akusalavitakkasutta
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At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

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Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts, that is: sensual, malicious, and cruel thoughts. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

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-

“Because of irrational application of mind,
you’re consumed by your thoughts.
When you’ve given up irrationality,
make sure your thoughts are rational.

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Thinking about the Teacher, the teaching,
the Saṅgha, and your own ethics,
you’ll find gladness,
and rapture and bliss as well, no doubt.
And when you’re full of joy,
you’ll make an end to suffering.”

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Impelled by that deity, that mendicant was struck with a sense of urgency.

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SN 9.12Midday Majjhanhikasutta
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At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. The deity haunting that forest approached that mendicant and recited this verse in their presence:

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“In the still of high noon,
when the birds have settled down,
the formidable jungle whispers to itself:
that strikes me as so scary!”

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“In the still of high noon,
when the birds have settled down,
the formidable jungle whispers to itself:
that strikes me as so delightful!”

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SN 9.13Undisciplined Faculties Pākatindriyasutta
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At one time several mendicants were staying in the Kosalan lands in a certain forest grove. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

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The deity haunting that forest had sympathy for those mendicants, and wanted what’s best for them. So they approached those mendicants wanting to stir them up, and addressed them in verse:

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-

“The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

-

But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
unconscious in the homes of others.

-

Having raised my joined palms to the Saṅgha,
I speak here only about certain people.
They’re rejects, with no protector,
just like those who have passed away.

-

I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

-
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Impelled by that deity, those mendicants were struck with a sense of urgency.

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SN 9.14The Thief of Scent Gandhatthenasutta
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At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

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Now at that time, after the meal, on their return from almsround, that mendicant plunged into a lotus pond and sniffed a pink lotus. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

-
-

“This water flower has not been given.
When you sniff it,
this is one factor of theft.
Good sir, you are a thief of scent!”

-

“I do not take, nor do I break;
I sniff the water flower from afar.
So based on what evidence
do you call me a thief of scent?

-

Why don’t you accuse someone
who does such vandalizing
as digging up the roots,
or breaking off the flowers?”

-

“I have nothing to say
to a person who is a crude vandal,
soiled like a used nappy.
You’re the one who deserves to be spoken to.

-

To the man who has not a blemish
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.”

-

“Indeed, O spirit, you understand me,
and you empathize with me.
Please speak to me again,
whenever you see something like this.”

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“I’m no dependent of yours,
nor am I your servant.
You yourself should know, mendicant,
the way that leads to a good place.”

-
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Impelled by that deity, that mendicant was struck with a sense of urgency.

-

The Linked Discourses in the Forest are completed.

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Linked Discourses with Spirits

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The Chapter with Indaka

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SN 10.1With Indaka Indakasutta
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So I have heard. At one time the Buddha was staying near Rājagaha on Mount Indra’s Peak, the haunt of the native spirit Indaka.

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Then the native spirit Indaka went up to the Buddha, and addressed him in verse:

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“The Buddhas say that form is not the soul.
Then how does this body manifest?
Where do the bones and liver come from?
And how does one cling on in the womb?”

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“First there’s a drop of coagulate;
from there a little bud appears;
next it becomes a piece of flesh;
which produces a swelling.
From that swelling the limbs appear,
the head hair, body hair, and nails.

-

And whatever the mother eats—
the food and drink that she consumes—
nourishes them there,
the person in the mother’s womb.”

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SN 10.2With a Spirit Named Sakka Sakkanāmasutta
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At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

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Then a spirit named Sakka went up to the Buddha, and addressed him in verse:

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-

“You’ve given up all ties,
and are fully freed.
It’s not a good idea for you, ascetic,
to be instructing others.”

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“No matter what the apparent reason
why people are together, Sakka,
it’s unworthy for a wise person
to not think of the other with sympathy.

-

If you instruct others
with a mind clear and confident,
your compassion and empathy
don’t create attachments.”

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SN 10.3With Spiky Sūcilomasutta
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At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit.

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Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha.

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So Shaggy said to Spiky, “That’s an ascetic.”

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“That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

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Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away.

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Then Spiky said to the Buddha, “Are you afraid, ascetic?”

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“No, sir, I’m not afraid. But your touch is nasty.”

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“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

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“I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

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“Where do greed and hate come from?
From where spring discontent, desire, and terror?
Where do the mind’s thoughts originate,
like a crow let loose by boys.”

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“Greed and hate come from here;
from here spring discontent, desire, and terror;
here’s where the mind’s thoughts originate,
like a crow let loose by boys.

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Born of affection, originating in oneself,
like the shoots from a banyan’s trunk;
the many kinds of attachment to sensual pleasures
are like camel’s foot creeper creeping through the woods.

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Those who understand where they come from
get rid of them—listen up, spirit!
They cross this flood so hard to cross,
not crossed before, so as to not be reborn.”

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SN 10.4With Maṇibhadda Maṇibhaddasutta
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At one time the Buddha was staying in the land of the Magadhans at the Maṇimālika Tree-shrine, the haunt of the native spirit Maṇibhadda.

-

Then the native spirit Maṇibhadda went up to the Buddha, and recited this verse in the Buddha’s presence:

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-

“It’s always auspicious for the mindful;
the mindful prosper in happiness.
Each new day is better for the mindful,
and they’re freed from enmity.”

-

“It’s always auspicious for the mindful;
the mindful prosper in happiness.
Each new day is better for the mindful,
but they’re not freed from enmity.

-

But someone whose mind delights in harmlessness,
all day and all night,
with love for all living creatures—
they have no enmity for anyone.”

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SN 10.5With Sānu Sānusutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Now at that time a certain lay woman had a son named Sānu who had been possessed by a native spirit. And as that lay woman wept, on that occasion she recited these verses:

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“I have heard this from the perfected ones.
The native spirits will not mess with anyone
who leads the spiritual life
by observing the sabbath

-

complete in all eight factors
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnight of special displays.
But now today I see
native spirits messing with Sānu.”

-

“What you heard from the perfected ones is right.
The native spirits will not mess with anyone
who leads the spiritual life
by observing the sabbath

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complete in all eight factors
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnight of special displays.

-

When Sānu regains consciousness tell him
this saying of the native spirits:
Don’t do bad deeds
either openly or in secret.

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If you should do a bad deed,
or you’re doing one now,
you won’t be freed from suffering,
though you fly away and flee.”

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“Mum, they cry for the dead,
or for one who’s alive but has disappeared.
I’m alive and you can see me,
so mum, why do you weep for me?”

-

“Son, they cry for the dead,
or for one who’s alive but has disappeared.
But someone who has given up sensual pleasures
only to come back here again:
they cry for them as well,
for though still alive they’re really dead.

-

My dear, you’ve been rescued from hot coals,
and you want to plunge right back in them!
My dear, you’ve been rescued from the abyss,
and you want to plunge right back there!

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Keep pushing forward, it’s what’s best for you!
Who have I got to complain to?
When your things have been saved from a fire,
would you want them to be burnt again?”

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SN 10.6With Piyaṅkara Piyaṅkarasutta
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At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Now at that time Venerable Anuruddha rose at the crack of dawn and recited passages of the teaching. Then the native spirit Piyaṅkara’s Mother soothed her little child, saying:

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“Don’t make a sound, Piyaṅkara!
A mendicant recites passages of the teaching.
When we understand a passage,
we can practice for our welfare.

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Let us restrain ourselves from harming living creatures,
and speak no lying words.
We should train ourselves well in ethics,
and hopefully we’ll be freed from the goblin realm.”

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SN 10.7With Punabbasu Punabbasusutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

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Then the native spirit Punabbasu’s Mother soothed her little children, saying:

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“Hush, little Uttarā!
Hush, Punabbasu!
For I want to listen to the teaching
of the Teacher, the supreme Buddha.

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Since the Blessed One spoke of extinguishment,
the release from all ties,
I have a lasting love
for this teaching.

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In this world, your own child is dear;
in this world, your own husband is dear;
but even greater than that is my love
for this teaching’s quest.

-

For neither son nor husband,
dear as they are, can free you from suffering;
as listening to the true teaching
frees living creatures from suffering.

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In this world mired in suffering,
fettered by old age and death,
I want to listen to the teaching
that the Buddha awakened to,
which frees you from old age and death.
So hush, Punabbasu!”

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“Mom, I’m not speaking,
and Uttarā is silent, too.
Focus just on the teaching,
for it’s nice to listen to the true teaching.
And it’s because we haven’t understood the teaching
that we live in suffering, Mom.

-

He is a beacon for those who are lost
among gods and humans.
The Buddha, bearing his final body,
the Clear-eyed One teaches Dhamma.”

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“It’s good that my child’s so astute,
this child I bore and suckled!
My child loves the pure teaching
of the supreme Buddha.

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Punabbasu, may you be happy!
Today, I rise.
Hear me too, Uttarā:
I have seen the noble truths!”

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SN 10.8With Sudatta Sudattasutta
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At one time the Buddha was staying near Rājagaha in the Cool Grove.

-

Now at that time the householder Anāthapiṇḍika had arrived at Rājagaha on some business. He heard a rumor that a Buddha had arisen in the world.

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Right away he wanted to go and see the Buddha, but he thought, “It’s too late to go and see the Buddha today. I’ll go and see him tomorrow.” He went to bed thinking of the Buddha.

-

During the night he got up three times thinking it was morning. Then he approached the Sivaka Gate, and non-human beings opened it for him.

-

But as he was leaving the city, light vanished and darkness appeared to him. He felt fear, terror, and goosebumps, and wanted to turn back.

-

Then the vanished spirit Sivaka called out:

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“A hundred elephants, a hundred horses,
a hundred mule-drawn chariots,
a hundred thousand maidens
bedecked with jeweled earrings:
these are not worth a sixteenth part
of a single forward stride!

-

Forward, householder!
Forward, householder!
Going forward is better for you,
not turning back!”

-
-

Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.

-

But for a second time, light vanished and darkness appeared to him. …

-

For a second time the vanished spirit Sivaka called out …

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“… Going forward is better for you,
not turning back!”

-
-

Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.

-

But for a third time, light vanished and darkness appeared to him. …

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For a third time the vanished spirit Sivaka called out …

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“… Going forward is better for you,
not turning back!”

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Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down. Then the householder Anāthapiṇḍika went to the Cool Grove and approached the Buddha.

-

Now at that time the Buddha had risen at the crack of dawn and was walking mindfully in the open. He saw Anāthapiṇḍika coming off in the distance. So he stepped down from the walking path, sat down on the seat spread out, and said to Anāthapiṇḍika, “Come, Sudatta.”

-

Then Anāthapiṇḍika thought, “The Buddha calls me by name!” Smiling and elated, he bowed with his head at the Buddha’s feet and said to him, “Sir, I trust the Buddha slept well?”

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-

“A brahmin who is fully quenched
always sleeps at ease.
Sensual pleasures slip off them,
they’re cooled, free of attachments.

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Since they’ve cut off all clinging,
and removed the stress from the heart,
the peaceful sleep at ease,
having found peace of mind.”

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SN 10.9With the Nun Sukkā (1st) Paṭhamasukkāsutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Now, at that time the nun Sukkā was teaching Dhamma, surrounded by a large assembly. Then a native spirit was so devoted to Sukkā that he went from street to street and from square to square, and on that occasion recited these verses:

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“What’s up with these people in Rājagaha?
They sleep like they’ve been drinking mead!
They don’t attend on Sukkā
as she’s teaching the state free of death.

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But the wise—
it’s as if they drink it up,
so irresistible, delicious, and nutritious,
like travelers enjoying a cool cloud.”

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SN 10.10With the Nun Sukkā (2nd) Dutiyasukkāsutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Now at that time a certain lay follower gave food to the nun Sukkā. Then a native spirit was so devoted to Sukkā that he went from street to street and from square to square, and on that occasion recited these verses:

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“O! He has made so much merit!
That lay follower is so very wise.
He just gave food to Sukkā,
who is released from all ties.”

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SN 10.11With the Nun Cīrā Cīrāsutta
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So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time a certain lay follower gave a robe to the nun Cīrā. Then a native spirit was so devoted to Cīrā that he went from street to street and from square to square, and on that occasion recited these verses:

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“O! He has made so much merit!
That lay-follower is so very wise.
He gave a robe to Cīrā,
who is released from all yokes.”

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SN 10.12With Āḷavaka Āḷavakasutta
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So I have heard. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka.

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Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!”

-

Saying, “All right, sir,” the Buddha went out.

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“Get in, ascetic!”

-

Saying, “All right, sir,” the Buddha went in.

-

And for a second time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

-

Saying, “All right, sir,” the Buddha went out.

-

“Get in, ascetic!”

-

Saying, “All right, sir,” the Buddha went in.

-

And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

-

Saying, “All right, sir,” the Buddha went out.

-

“Get in, ascetic!”

-

Saying, “All right, sir,” the Buddha went in.

-

And for a fourth time the native spirit Āḷavaka said to the Buddha,

-

“Get out, ascetic!”

-

“No, sir, I won’t get out. Do what you must.”

-

“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

-

“I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

-
-

“What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one they say has the best life: how do they live?”

-

“Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom.”

-

“How do you cross the flood?
How do you cross the deluge?
How do you get over suffering?
How do you get purified?”

-

“By faith you cross the flood,
and by diligence the deluge.
By energy you get past suffering,
and you’re purified by wisdom.”

-

“How do you get wisdom?
How do you earn wealth?
How do you get a good reputation?
How do you hold on to friends?
How do the departed not grieve
when passing from this world to the next?”

-

“One who is diligent and discerning
gains wisdom by wanting to learn,
having faith in the perfected ones,
and the teaching for becoming extinguished.

-

Being responsible, acting appropriately,
and working hard you earn wealth.
Truthfulness wins you a good reputation.
You hold on to friends by giving.
That’s how the departed do not grieve
when passing from this world to the next.

-

A faithful householder
who has these four qualities
does not grieve after passing away:
truth, principle, steadfastness, and generosity.

-

Go ahead, ask others as well,
there are many ascetics and brahmins.
See whether anything better is found
than truth, self-control, generosity, and patience.”

-

“Why now would I question
the many ascetics and brahmins?
Today I understand
what’s good for the next life.

-

It was truly for my benefit
that the Buddha came to stay at Āḷavī.
Today I understand
where a gift is very fruitful.

-

I myself will journey
village to village, town to town,
paying homage to the Buddha,
and the natural excellence of the teaching!”

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The Linked Discourses with Native Spirits are complete.

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Linked Discourses with Sakka

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Chapter One

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SN 11.1With Suvīra Suvīrasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Once upon a time, mendicants, the titans marched against the gods.

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Then Sakka, lord of gods, addressed the god Suvīra, ‘Dear Suvīra, the titans march against the gods! Go, and march against the titans!’

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‘Yes, lord,’ replied Suvīra. But he fell into negligence.

-

For a second time Sakka addressed Suvīra, ‘Dear Suvīra, the titans march against the gods! Go, and march against the titans!’

-

‘Yes, lord,’ replied Suvīra. But for a second time he fell into negligence.

-

For a third time Sakka addressed Suvīra, ‘Dear Suvīra, the titans march against the gods! Go, and march against the titans!’

-

‘Yes, lord,’ replied Suvīra. But for a third time he fell into negligence.

-

Then Sakka addressed the god Suvīra in verse:

-
-

‘Suvīra, go to that place
where you can achieve happiness
without working for it or trying hard—
and take me with you!’

-

‘That a lazy man who does no work,
and doesn’t do his duty,
should fulfill all his desires:
Sakka, grant me this boon!’

-

‘Suvīra, go to that place
where a lazy man who does no work
prospers in unending happiness—
and take me with you!’

-

‘O Sakka, first among gods,
that we might find the happiness
that’s sorrowless, unstressed:
Sakka, grant me this boon!’

-

‘If there exists anywhere a place
where one can live happily without working,
that surely would be extinguishment’s path!
Go there, Suvīra,
and take me with you!’

-
-

So, mendicants, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of initiative and energy. But since you have gone forth in such a well explained teaching and training, it would be truly beautiful for you to try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized!”

-
-
-
SN 11.2With Susīma Susīmasutta
-

At Sāvatthī.

-

There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Once upon a time, mendicants, the titans marched against the gods.

-

Then Sakka, lord of gods, addressed the god Susīma, ‘Dear Susīma, the titans march against the gods! Go, and march against the titans!’

-

‘Yes, lord,’ replied Susīma. But he fell into negligence.

-

For a second time …

-

For a third time …

-

Then Sakka addressed the god Susīma in verse:

-
-

‘Susīma, go to that place
where you can achieve happiness
without working for it or trying hard—
and take me with you!’

-

‘That a lazy man who does no work,
and doesn’t do his duty,
should fulfill all his desires:
Sakka, grant me this boon!’

-

‘Susīma, go to that place
where a lazy man who does no work
prospers in unending happiness—
and take me with you!’

-

‘O Sakka, first among gods,
that we might find the happiness
that’s sorrowless, unstressed:
Sakka, grant me this boon!’

-

‘If there exists anywhere a place
where one can live happily without working,
that surely would be extinguishment’s path!
Susīma, go to that place
and take me with you!’

-
-

So, mendicants, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of initiative and energy. But since you have gone forth in such a well explained teaching and training, it would be truly beautiful for you to try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized!”

-
-
-
SN 11.3The Banner’s Crest Dhajaggasutta
-

At Sāvatthī.

-

There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Once upon a time, mendicants, a battle was fought between the gods and the titans. Then Sakka, lord of gods, addressed the gods of the thirty-three:

-

‘Good sirs, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest. Then your fear and terror will go away.

-

If you can’t see my banner’s crest, then look up at the banner’s crest of the Progenitor, king of gods. Then your fear and terror will go away.

-

If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods. Then your fear and terror will go away.

-

If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods. Then your fear and terror will go away.’

-

However, when they look up at those banner’s crests their fear and terror might go away or it might not.

-

Why is that? Because Sakka is not free of greed, hate, and delusion. He is fearful, scared, nervous, quick to flee.

-

But, mendicants, I say this: If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Then your fear and terror will go away.

-

If you can’t recollect me, then recollect the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Then your fear and terror will go away.

-

If you can’t recollect the teaching, then recollect the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ Then your fear and terror will go away.

-

Why is that? Because the Realized One is free of greed, hate, and delusion. He is fearless, brave, bold, and stands his ground.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“In the wilderness, at a tree’s root,
or an empty hut, O mendicants,
recollect the Buddha,
and no fear will come to you.

-

If you can’t recollect the Buddha—
the eldest in the world, the chief of men—
then recollect the teaching,
emancipating, well taught.

-

If you can’t recollect the teaching—
emancipating, well taught—
then recollect the Saṅgha,
the supreme field of merit.

-

Thus recollecting the Buddha,
the teaching, and the Saṅgha, mendicants,
fear and terror
and goosebumps will be no more.”

-
-
-
-
SN 11.4With Vepacitti Vepacittisutta
-

At Sāvatthī.

-

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

-

Then Vepacitti, lord of titans, addressed the titans, ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

-

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

-

In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods.

-

And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words. So Mātali the charioteer addressed Sakka in verse,

-
-

‘O Maghavā, O Sakka,
is it from fear or from weakness
that you put up with such harsh words
in the presence of Vepacitti?’

-

‘It’s not out of fear or weakness
that I’m patient with Vepacitti.
For how can a sensible person like me
get in a fight with a fool?’

-

‘Fools would vent even more
if there’s no-one to put a stop to them.
So a wise one should stop
a fool with forceful punishment.’

-

‘I think that this is the only way
to put a stop to a fool,
when you know that the other is upset,
be mindful and stay calm.’

-

‘I see this fault, Vāsava,
in just being patient.
When a fool thinks,
“He puts up with me out of fear,”
the simpleton will go after you even harder,
like a cow chasing someone who runs away.’

-

‘Let him think this if he wishes, or not—
“He puts up with me out of fear.”
Of goals culminating in one’s own good,
none better than patience is found.

-

When a strong person
puts up with a weakling,
they call that the ultimate patience,
for a weakling must always be patient.

-

The strength of folly
is really just weakness, they say.
But no-one can challenge a person
who’s strong, guarded by the teaching.

-

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

-

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

-

People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.’

-
-

So, mendicants, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of patience and sweetness. But since you have gone forth in such a well explained teaching and training, it would be truly beautiful for you to be patient and gentle!”

-
-
-
SN 11.5Victory by Good Speech Subhāsitajayasutta
-

At Sāvatthī.

-

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

-

Then Vepacitti, lord of titans, said to Sakka, lord of gods, ‘Lord of gods, let there be victory by fine words!’

-

‘Vepacitti, let there be victory by fine words!’

-

Then the gods and the titans appointed a panel of judges, saying, ‘These will understand our good and bad statements.’

-

Then Vepacitti, lord of titans, said to Sakka, lord of gods, ‘Lord of gods, recite a verse!’

-

When he said this, Sakka said to him, ‘Vepacitti, you are the elder god here. Recite a verse.’

-

So Vepacitti recited this verse:

-
-

‘Fools would vent even more
if there’s no-one to put a stop to them.
So an intelligent person should stop
a fool with forceful punishment.’

-
-

The titans applauded Vepacitti’s verse, while the gods kept silent.

-

Then Vepacitti said to Sakka, ‘Lord of gods, recite a verse!’ So Sakka recited this verse:

-
-

‘I think that this is the only way
to put a stop to a fool,
when you know that the other is upset,
be mindful and stay calm.’

-
-

The gods applauded Sakka’s verse, while the titans kept silent.

-

Then Sakka said to Vepacitti, ‘Vepacitti, recite a verse!’ So Vepacitti recited this verse:

-
-

‘I see this fault, Vāsava,
in just being patient.
When a fool thinks,
“He puts up with me out of fear,”
the simpleton will go after you even harder,
like a cow chasing someone who runs away.’

-
-

The titans applauded Vepacitti’s verse, while the gods kept silent.

-

Then Vepacitti said to Sakka, ‘Lord of gods, recite a verse!’ So Sakka recited this verse:

-
-

‘Let him think this if he wishes, or not—
“He puts up with me out of fear.”
Of goals culminating in one’s own good,
none better than patience is found.

-

When a strong person
puts up with a weakling,
they call that the ultimate patience,
for a weakling must always be patient.

-

The strength of folly
is really just weakness, they say.
But no-one can challenge a person
who’s strong, guarded by the teaching.

-

When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

-

When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

-

People unfamiliar with the teaching
consider one who heals both
oneself and the other
to be a fool.’

-
-

The gods applauded Sakka’s verses, while the titans kept silent.

-

Then the panel of judges consisting of both gods and titans said this, ‘The verses spoken by Vepacitti evoke punishment and violence. That’s how you get arguments, quarrels, and disputes. The verses spoken by Sakka don’t evoke punishment and violence. That’s how you stay free of arguments, quarrels, and disputes.

-

Sakka, lord of gods, wins victory by fine words!’

-

And that’s how Sakka came to win victory by fine words.”

-
-
-
SN 11.6Bird Nests Kulāvakasutta
-

At Sāvatthī.

-

“Once upon a time, mendicants, a battle was fought between the gods and the titans. In that battle the titans won and the gods lost. Defeated, the gods fled north with the titans in pursuit.

-

Then Sakka, lord of gods, addressed his charioteer Mātali in verse:

-
-

‘Mātali, don’t ram the bird nests
in the red silk-cotton woods with your chariot pole.
I’d rather give up our lives to the titans
than deprive these birds of their nests.’

-
-

‘Yes, lord,’ replied Mātali. And he turned the chariot back around, with its team of a thousand thoroughbreds.

-

Then the titans thought, ‘Now Sakka’s chariot has turned back. The titans will have to fight the gods a second time!’ Terrified, they retreated right away to the citadel of the titans.

-

And that’s how Sakka came to win victory by principle.”

-
-
-
SN 11.7Not Betray Nadubbhiyasutta
-

At Sāvatthī.

-

“Once upon a time, mendicants, as Sakka, lord of gods, was in private retreat this thought came to his mind, ‘I should never betray even a sworn enemy.’

-

And then Vepacitti, lord of titans, knowing Sakka’s train of thought, approached him.

-

Sakka saw Vepacitti coming off in the distance, and said to him, ‘Stop, Vepacitti, you’re caught!’

-

‘Dear sir, don’t give up the idea you just had!’

-

‘Swear, Vepacitti, that you won’t betray me.’

-
-

‘Whatever bad things happen to a liar,
or to someone who slanders the noble ones,
or to someone who betrays a friend,
or to someone who’s ungrateful,
the same bad things impact
anyone who betrays you, Sujā’s husband.’”

-
-
-
-
SN 11.8Verocana, Lord of Titans Verocanaasurindasutta
-

Near Sāvatthī in Jeta’s Grove.

-

Now at that time the Buddha had gone into retreat for the day’s meditation.

-

Then Sakka, lord of gods, and Verocana, lord of titans, approached the Buddha and stationed themselves one by each door-post. Then Verocana recited this verse in the Buddha’s presence:

-
-

“A man should make an effort
until his goal is accomplished.
When goals are accomplished they shine:
this is the word of Verocana!”

-

“A man should make an effort
until his goal is accomplished.
Of goals that shine when accomplished,
none better than patience is found.”

-

“All beings are goal-orientated,
as befits them in each case.
But connection is the ultimate
of pleasures for all living creatures.
When goals are accomplished they shine:
this is the word of Verocana!”

-

“All beings are goal-orientated,
as befits them in each case.
But connection is the ultimate
of pleasures for all living creatures.
Of goals that shine when accomplished,
none better than patience is found.”

-
-
-
-
SN 11.9Seers in the Wilderness Araññāyatanaisisutta
-

At Sāvatthī.

-

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts in a wilderness region.

-

Then Sakka, lord of gods, and Vepacitti, lord of titans, went to those seers. Vepacitti put on his boots, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those seers, keeping them at a distance.

-

Sakka took off his boots, gave his sword to others, and, putting down his sunshade, entered the hermitage through a gate he happened upon. He stood downwind of those seers, revering them with joined palms.

-

Then those seers addressed Sakka in verse:

-
-

‘When seers have been long ordained,
the odor of their bodies goes with the gale.
You’d better leave, O thousand-eyed!
The odor of the seers is unclean, king of gods.’

-

‘When seers have been long ordained,
let the odor of their bodies go with the gale.
We yearn for this odor, sirs,
like a colorful crown of flowers.
The gods don’t see it as repulsive.’”

-
-
-
-
SN 11.10Seers by the Ocean Samuddakasutta
-

At Sāvatthī.

-

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts on the ocean shore.

-

Now at that time a battle was fought between the gods and the titans.

-

Then the seers thought, ‘The gods are principled, the titans are unprincipled. We may be at risk from the titans. Why don’t we approach Sambara, lord of titans, and beg him for a pledge of safety.’

-

Then, as easily as a strong person would extend or contract their arm, those seers vanished from those leaf huts on the ocean shore and reappeared in Sambara’s presence. Then those seers addressed Sambara in verse:

-
-

‘The seers have come to Sambara
to beg for a pledge of safety.
For you can give them what you wish,
whether danger or safety.’

-

‘There is no safety for seers,
the hated associates of Sakka!
Though you beg me for your safety,
I’ll only give you fear!’

-

‘Though we beg you for our safety,
you give us only fear.
This is what we get from you:
may endless peril come to you!

-

Whatever kind of seed you sow,
that is the fruit you reap.
A doer of good gets good,
a doer of bad gets bad.
You have sown your own seed, friend,
now you’ll experience the fruit.’

-
-

Then those seers, having cursed Sambara, as easily as a strong person would extend or contract their arm, vanished from Sambara’s presence and reappeared in those leaf huts on the ocean shore.

-

But after being cursed by the seers, Sambara woke in alarm three times that night.”

-
-

Chapter Two

-
-
SN 11.11Vows Vatapadasutta
-

At Sāvatthī.

-

“Mendicants, in a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

-

As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not speak divisively. As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

-

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

-
-

A person who respects their parents,
and honors the elders in the family,
whose speech is gentle and courteous,
and has given up divisiveness;

-

who’s committed to getting rid of stinginess,
is truthful, and has mastered anger:
the gods of the thirty-three
say they really are a true person.”

-
-
-
-
SN 11.12Sakka’s Names Sakkanāmasutta
-

Near Sāvatthī in Jeta’s Grove. There the Buddha said to the mendicants:

-

“Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā.

-

In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada the Firstgiver.

-

In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka the Able.

-

In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava the Houser.

-

Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha the Thousand-Eyed.

-

Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

-

Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called lord of gods.

-

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

-

As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not speak divisively. As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

-

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

-
-

A person who respects their parents,
and honors the elders in the family,
whose speech is gentle and courteous,
and has given up divisiveness;

-

who’s committed to getting rid of stinginess,
is truthful, and has mastered anger:
the gods of the thirty-three
say they really are a true person.”

-
-
-
-
SN 11.13With Mahāli Mahālisutta
-

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

-

Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, have you seen Sakka, lord of gods?”

-

“I have, Mahāli.”

-

“But surely, sir, you must have seen someone who looked like Sakka. For Sakka is hard to see.”

-

“Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka.

-

In a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā.

-

In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka the Able.

-

In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada the Firstgiver.

-

In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava the Houser.

-

Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha the Thousand-Eyed.

-

Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

-

Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda the lord of gods.

-

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

-

As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not speak divisively. As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

-

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

-
-

A person who respects their parents,
and honors the elders in the family,
whose speech is gentle and courteous,
and has given up divisiveness;

-

who’s committed to getting rid of stinginess,
is truthful, and has mastered anger:
the gods of the thirty-three
say they really are a true person.”

-
-
-
-
SN 11.14Poor Daliddasutta
-

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Once upon a time, mendicants, there was a poor person, destitute and pitiful. They took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There they outshone the other gods in beauty and glory.

-

But the gods of the thirty-three complained, grumbled, and objected, ‘Oh, how incredible, how amazing! For when this god was a human being in their past life they were poor, destitute, and pitiful. And when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

-

Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘Good sirs, don’t complain about this god. When this god was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

-

Then Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

-
-

‘Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

-

who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

-

So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.’”

-
-
-
-
SN 11.15Delightful Rāmaṇeyyakasutta
-

Near Sāvatthī in Jeta’s Grove.

-

And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, what is a delightful place?”

-
-

“Shrines in parks and forests,
well-made lotus ponds,
are not worth a sixteenth part
of a delightful human being.

-

Whether in village or wilderness,
in a valley or the uplands,
wherever the perfected ones live
is a delightful place.”

-
-
-
-
SN 11.16Sponsoring Sacrifice Yajamānasutta
-

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

-

And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and addressed him in verse:

-
-

“For humans, those merit-seeking creatures,
who sponsor sacrifices,
making worldly merit,
where is a gift very fruitful?”

-

“Four practicing the path,
and four established in the fruit.
This is the sincere Saṅgha,
with wisdom, ethics, and immersion.

-

For humans, those merit-seeking creatures,
who sponsor sacrifices,
making worldly merit,
what is given to the Saṅgha is very fruitful.”

-
-
-
-
SN 11.17Homage to the Buddha Buddhavandanāsutta
-

Near Sāvatthī in Jeta’s Grove.

-

Now at that time the Buddha had gone into retreat for the day’s meditation. Then Sakka, lord of gods, and the divinity Sahampati approached the Buddha and stationed themselves one by each door-post.

-

Then Sakka recited this verse in the Buddha’s presence:

-
-

“Rise, hero! Victor in battle, with burden put down,
wander the world free of debt.
Your mind is fully liberated,
like the moon on the fifteenth night.”

-
-

“Lord of gods, that’s not how to pay homage to the Realized Ones. This is how it should be done:

-
-

‘Rise, hero! Victor in battle, leader of the caravan,
wander the world free of debt.
Let the Blessed One teach the Dhamma!
There will be those who understand!’”

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SN 11.18Who Sakka Worships Gahaṭṭhavandanāsutta
-

At Sāvatthī.

-

“Once upon a time, mendicants, Sakka, lord of gods, addressed his charioteer Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

-

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

-

Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the different quarters.

-

So Mātali the charioteer addressed Sakka in verse:

-
-

‘Those proficient in the three Vedas worship you,
as do all the aristocrats on earth,
the four great kings,
and the glorious thirty.
So what’s the name of the spirit
that you worship, Sakka?’

-

‘Those proficient in the three Vedas worship me,
as do all the aristocrats on earth,
the four great kings,
and the glorious thirty.

-

But I revere those accomplished in ethics,
who have long trained in immersion,
who have rightly gone forth
committed to the spiritual life.

-

I also worship those householders,
the ethical lay followers
who make merit, Mātali,
providing for a partner in a principled manner.’

-

‘Those who you worship
seem to be the best in the world, Sakka.
I too will worship
those who you worship, Sakka.’

-

After saying this, Maghavā the chief,
king of gods, Sujā’s husband,
having worshipped the quarters
climbed into his chariot.”

-
-
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SN 11.19Who Sakka Worships Satthāravandanāsutta
-

Near Sāvatthī in Jeta’s Grove.

-

“Once upon a time, mendicants, Sakka, lord of gods, addressed his charioteer Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

-

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

-

Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the Buddha.

-

So Mātali the charioteer addressed Sakka in verse:

-
-

‘Gods and men
worship you, Vāsava.
So what’s the name of the spirit
that you worship, Sakka?’

-

‘It’s the fully awakened Buddha,
the Teacher of peerless name
in this world with its gods—
that’s who I worship, Mātali.

-

Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they’re who I worship, Mātali.

-

The trainees who enjoy reducing suffering,
diligently pursuing the training
for getting rid of greed and hate,
and going past ignorance—
they’re who I worship, Mātali.’

-

‘Those who you worship
seem to be the best in the world, Sakka.
I too will worship
those who you worship, Sakka.’

-

After saying this, Maghavā the chief,
king of gods, Sujā’s husband,
having worshipped the Buddha,
climbed into his chariot.”

-
-
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SN 11.20Who Sakka Worships Saṁghavandanāsutta
-

Near Sāvatthī in Jeta’s Grove.

-

“Once upon a time, mendicants, Sakka, lord of gods, addressed his charioteer Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

-

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

-

Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the mendicant Saṅgha.

-

So Mātali the charioteer addressed Sakka in verse:

-
-

‘It’s these who should worship you,
namely the humans stuck in their putrid bodies,
sunk in a carcass,
stricken by hunger and thirst.

-

Why then do you envy those
who are homeless, Vāsava?
Relate the seers’ way of life,
let us hear what you say.’

-

‘This is why I envy the
homeless, Mātali.
When they leave a village,
they proceed without concern.

-

They hoard no goods in storerooms,
nor in pots or baskets.
They seek food prepared by others,
and, true to their vows, live on that.

-

The attentive, whose words are full of wisdom,
live peacefully and quietly.
Gods fight with titans,
and mortals fight each other, Mātali.

-

Not fighting among those who fight,
quenched among those who are armed,
not grasping among those who grasp:
they’re who I worship, Mātali.’

-

‘Those who you worship
seem to be the best in the world, Sakka.
I too will worship
those who you worship, Vāsava.’

-

After saying this, Maghavā the chief,
king of gods, Sujā’s husband,
having worshipped the mendicant Saṅgha,
climbed into his chariot.”

-
-
-

Chapter Three

-
-
SN 11.21Incinerated Chetvāsutta
-

Near Sāvatthī in Jeta’s Grove.

-

And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and addressed him in verse:

-
-

“When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What is the one thing
whose killing you approve?”

-

“When anger’s incinerated you sleep at ease.
When anger’s incinerated there is no sorrow.
O Vāsava, anger has a poisonous root
and a honey tip.
The noble ones praise its killing,
for when it’s incinerated there is no sorrow.”

-
-
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SN 11.22Ugly Dubbaṇṇiyasutta
-

Near Sāvatthī in Jeta’s Grove.

-

“Once upon a time, mendicants, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods.

-

But the gods of the thirty-three complained, grumbled, and objected, ‘Oh, how incredible, how amazing! This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’ But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.

-

So the gods went up to Sakka and told him what had happened, adding, ‘Surely, good sir, that must be the anger-eating spirit!’

-

Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the anger-eating spirit, and pronounced his name three times: ‘Good sir, I am Sakka, lord of gods! Good sir, I am Sakka, the lord of gods!’ But the more Sakka pronounced his name, the uglier and more deformed the spirit became, until eventually it vanished right there.

-

Then Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

-
-

‘My mind isn’t easily upset;
I’m not easily drawn into the maelstrom.
I don’t get angry for long,
anger doesn’t last in me.

-

When I do get angry I don’t speak harshly,
nor do I advertise my own virtues.
I carefully restrain myself
out of regard for my own welfare.’”

-
-
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SN 11.23The Sambari Sorcery Sambarimāyāsutta
-

At Sāvatthī.

-

The Buddha said this:

-

“Once upon a time, mendicants, Vepacitti, lord of titans, was sick, suffering, gravely ill. So Sakka went to see him to ask after his illness.

-

Vepacitti saw Sakka coming off in the distance, and said to him, ‘Heal me, lord of gods!’

-

‘Teach me, Vepacitti, the Sambari sorcery.’

-

‘I can’t do that, good sir, until I have consulted with the titans.’

-

Then Vepacitti, lord of titans, asked the titans, ‘Good sirs, may I teach the Sambari sorcery to Sakka, lord of gods?’

-

‘Do not, good sir, teach the Sambari sorcery to Sakka!’

-

So Vepacitti addressed Sakka in verse:

-
-

‘O Maghavā, O Sakka,
king of gods, Sujā’s husband,
a sorceror falls into the terrible hell—
like Sambara, for a hundred years.’”

-
-
-
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SN 11.24Transgression Accayasutta
-

At Sāvatthī.

-

Now at that time two mendicants had clashed. One of them transgressed against the other. The transgressor confessed to the other mendicant, but they didn’t accept it. Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

-

“Mendicants, there are two fools. One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake. These are the two fools.

-

There are two who are astute. One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake. These are the two who are astute.

-

Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

-
-

‘Control your anger;
don’t let friendships decay.
Don’t blame the blameless,
and don’t say divisive things.
For anger crushes bad people
like a mountain.’”

-
-
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SN 11.25Don’t Be Angry Akkodhasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

There the Buddha addressed the mendicants:

-

“Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, recited this verse:

-
-

‘Don’t let anger be your master,
don’t get angry at angry people.
Kindness and harmlessness
are always present in the noble ones.
For anger crushes bad people
like a mountain.’”

-
-

The Linked Discourses with Sakka are complete.

-

The Book With Verses is finished.

-
-

The Group of Linked Discourses Beginning With Causation

-

Linked Discourses on Causation

-
- -
-

The Chapter on the Buddhas

-
-
SN 12.1Dependent Origination Paṭiccasamuppādasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, I will teach you dependent origination. Listen and apply your mind well, I will speak.”

-

“Yes, sir,” they replied. The Buddha said this:

-

“And what is dependent origination? Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called dependent origination.

-

When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

-

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

-
-
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SN 12.2Analysis Vibhaṅgasutta
-

At Sāvatthī.

-

“Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.”

-

“Yes, sir,” they replied. The Buddha said this:

-

“And what is dependent origination? Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

-

And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

-

And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.

-

And what is continued existence? There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. This is called continued existence.

-

And what is grasping? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. This is called grasping.

-

And what is craving? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. This is called craving.

-

And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling.

-

And what is contact? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. This is called contact.

-

And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields.

-

And what are name and form? Feeling, perception, intention, contact, and application of mind. This is called name. The four principal states, and form derived from the four principal states. This is called form. Such is name and such is form. These are called name and form.

-

And what is consciousness? There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness.

-

And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

-

And what is ignorance? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.

-

And so, ignorance is a condition for choices.

-

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

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SN 12.3Practice Paṭipadāsutta
-

At Sāvatthī.

-

“Mendicants, I will teach you the wrong practice and the right practice. Listen and apply your mind well, I will speak.”

-

“Yes, sir,” they replied. The Buddha said this:

-

“And what’s the wrong practice? Ignorance is a condition for choices.

-

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. This is called the wrong practice.

-

And what’s the right practice? When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. This is called the right practice.”

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SN 12.4About Vipassī Vipassīsutta
-

At Sāvatthī.

-

“Mendicants, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

-

Then Vipassī, the one intent on awakening, thought: ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

-

Then Vipassī thought: ‘When what exists is there rebirth? What is a condition for rebirth?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’

-

Then Vipassī thought: ‘When what exists is there continued existence? What is a condition for continued existence?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’

-

Then Vipassī thought: ‘When what exists is there grasping? What is a condition for grasping?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When craving exists there’s grasping. Craving is a condition for grasping.’

-

Then Vipassī thought: ‘When what exists is there craving? What is a condition for craving?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When feeling exists there’s craving. Feeling is a condition for craving.’

-

Then Vipassī thought: ‘When what exists is there feeling? What is a condition for feeling?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When contact exists there’s feeling. Contact is a condition for feeling.’

-

Then Vipassī thought: ‘When what exists is there contact? What is a condition for contact?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’

-

Then Vipassī thought: ‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’

-

Then Vipassī thought: ‘When what exists are there name and form? What is a condition for name and form?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’

-

Then Vipassī thought: ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When choices exist there’s consciousness. Choices are a condition for consciousness.’

-

Then Vipassī thought: ‘When what exists are there choices? What is a condition for choices?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When ignorance exists there are choices. Ignorance is a condition for choices.’

-

And so, ignorance is a condition for choices.

-

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding teachings not learned before from another.

-

Then Vipassī thought: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

-

Then Vipassī thought: ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

-

Then Vipassī thought: ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

-

Then Vipassī thought: ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

-

Then Vipassī thought: ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

-

Then Vipassī thought: ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

-

Then Vipassī thought: ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

-

Then Vipassī thought: ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

-

Then Vipassī thought: ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

-

Then Vipassī thought: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’

-

Then Vipassī thought: ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, Vipassī comprehended with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

-

And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.”

-

(Tell in full for each of the seven Buddhas.)

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-
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SN 12.5Sikhī Sikhīsutta
-

“Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”

-
-
-
SN 12.6Vessabhū Vessabhūsutta
-

“Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”

-
-
-
SN 12.7Kakusandha Kakusandhasutta
-

“Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”

-
-
-
SN 12.8Koṇāgamana Koṇāgamanasutta
-

“Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”

-
-
-
SN 12.9Kassapa Kassapasutta
-

“Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”

-
-
-
SN 12.10Gotama Gotamasutta
-

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

-

Then it occurred to me: ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

-

Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what exists are there choices? What is a condition for choices?’ Then, through rational application of mind, I comprehended with wisdom: ‘When ignorance exists there are choices. Ignorance is a condition for choices.’

-

And so, ignorance is a condition for choices.

-

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

-

Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

-

Then it occurred to me: ‘When what doesn’t exist is there no rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

-

And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

-
-

The Chapter on Fuel

-
-
SN 12.11Fuel Āhārasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …

-

“Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.

-

What is the source, origin, birthplace, and inception of these four fuels? Craving. And what is the source, origin, birthplace, and inception of craving? Feeling. And what is the source of feeling? Contact. And what is the source of contact? The six sense fields. And what is the source of the six sense fields? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices? Ignorance.

-

And so, ignorance is a condition for choices.

-

Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

-
-
-
SN 12.12Phagguna of the Top-Knot Moḷiyaphaggunasutta
-

At Sāvatthī.

-

“Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.”

-

When he said this, Venerable Phagguna of the Top-Knot said to the Buddha, “But sir, who consumes the fuel for consciousness?”

-

“That’s not a fitting question,” said the Buddha.

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“I don’t speak of one who consumes. If I were to speak of one who consumes, then it would be fitting to ask who consumes. But I don’t speak like that. Hence it would be fitting to ask: ‘Consciousness is a fuel for what?’ And a fitting answer to this would be: ‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’”

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“But sir, who contacts?”

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“That’s not a fitting question,” said the Buddha.

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“I don’t speak of one who contacts. If I were to speak of one who contacts, then it would be fitting to ask who contacts. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for contact?’ And a fitting answer to this would be: ‘The six sense fields are a condition for contact. Contact is a condition for feeling.’”

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“But sir, who feels?”

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“That’s not a fitting question,” said the Buddha.

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“I don’t speak of one who feels. If I were to speak of one who feels, then it would be fitting to ask who feels. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for feeling?’ And a fitting answer to this would be: ‘Contact is a condition for feeling. Feeling is a condition for craving.’”

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“But sir, who craves?”

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“That’s not a fitting question,” said the Buddha.

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“I don’t speak of one who craves. If I were to speak of one who craves, then it would be fitting to ask who craves. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for craving?’ And a fitting answer to this would be: ‘Feeling is a condition for craving. Craving is a condition for grasping.’”

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“But sir, who grasps?”

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“That’s not a fitting question,” said the Buddha.

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“I don’t speak of one who grasps. If I were to speak of one who grasps, then it would be fitting to ask who grasps. But I don’t speak like that. Hence it would be fitting to ask: ‘What is a condition for grasping?’ And a fitting answer to this would be: ‘Craving is a condition for grasping. Grasping is a condition for continued existence.’ … That is how this entire mass of suffering originates.

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When the six fields of contact fade away and cease with nothing left over, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

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SN 12.13Ascetics and Brahmins Samaṇabrāhmaṇasutta
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At Sāvatthī.

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“Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 12.14Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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At Sāvatthī.

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“Mendicants, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand?

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They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand?

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They understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. They understand these things, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 12.15Kaccānagotta Kaccānagottasutta
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At Sāvatthī.

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Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, they speak of this thing called ‘right view’. How is right view defined?”

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“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.

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But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

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The world is for the most part shackled by attraction, grasping, and insisting.

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But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the thought, ‘my self’, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

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This is how right view is defined.

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‘All exists’: this is one extreme.

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‘All does not exist’: this is the second extreme.

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Avoiding these two extremes, the Realized One teaches by the middle way:

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‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.

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When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

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SN 12.16A Dhamma Speaker Dhammakathikasutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

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“If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.

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If a mendicant teaches Dhamma for disillusionment regarding rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.”

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SN 12.17With Kassapa, the Naked Ascetic Acelakassapasutta
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So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. The naked ascetic Kassapa saw the Buddha coming off in the distance. He went up to the Buddha, and exchanged greetings with him.

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When the greetings and polite conversation were over, he stood to one side and said to the Buddha,

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“I’d like to ask Mister Gotama about a certain point, if you’d take the time to answer.”

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“Kassapa, it’s the wrong time for questions. We’ve entered an inhabited area.”

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A second time, and a third time, Kassapa spoke to the Buddha and the Buddha replied. When this was said, Kassapa said to the Buddha,

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“I don’t want to ask much.”

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“Ask what you wish, Kassapa.”

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“Well, Mister Gotama, is suffering made by oneself?”

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“Not so, Kassapa,” said the Buddha.

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“Then is suffering made by another?”

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“Not so, Kassapa,” said the Buddha.

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“Well, is suffering made by both oneself and another?”

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“Not so, Kassapa,” said the Buddha.

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“Then does suffering arise by chance, not made by oneself or another?”

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“Not so, Kassapa,” said the Buddha.

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“Well, is there no such thing as suffering?”

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“It’s not that there’s no such thing as suffering. Suffering is real.”

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“Then does Mister Gotama not know or see suffering?”

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“It’s not that I don’t know or see suffering. I do know suffering, I do see suffering.”

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“Mister Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as suffering. And you say that you do know suffering, and you do see suffering. Sir, explain suffering to me! Teach me about suffering!”

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“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism. Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

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When this was said, Kassapa said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

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“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences.”

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“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

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And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Kassapa became one of the perfected.

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SN 12.18With Timbaruka Timbarukasutta
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At Sāvatthī.

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Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“Well, Mister Gotama, are pleasure and pain made by oneself?”

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“Not so, Timbaruka,” said the Buddha.

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“Then are pleasure and pain made by another?”

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“Not so, Timbaruka,” said the Buddha.

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“Well, are pleasure and pain made by both oneself and another?”

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“Not so, Timbaruka,” said the Buddha.

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“Then do pleasure and pain arise by chance, not made by oneself or another?”

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“Not so, Timbaruka,” said the Buddha.

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“Well, is there no such thing as pleasure and pain?”

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“It’s not that there’s no such thing as pleasure and pain. Pleasure and pain are real.”

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“Then does Mister Gotama not know or see suffering?”

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“It’s not that I don’t know or see pleasure and pain. I do know pleasure and pain, I do see pleasure and pain.”

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“Mister Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as pleasure and pain. And you say that you do know pleasure and pain, and you do see pleasure and pain. Sir, explain pleasure and pain to me! Teach me about pleasure and pain!”

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“Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

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When he said this, the wanderer Timbaruka said to the Buddha, “Excellent, Mister Gotama! Excellent! … I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 12.19The Astute and the Foolish Bālapaṇḍitasutta
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At Sāvatthī.

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“Mendicants, for a fool shrouded by ignorance and fettered by craving, this body has been produced. So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.

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For an astute person shrouded by ignorance and fettered by craving, this body has been produced. So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.

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What, then, is the difference between the foolish and the astute?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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“Well then, mendicants, listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“For a fool shrouded by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving. Why is that? The fool has not completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the fool is reborn in another body. When reborn in another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

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For an astute person shrouded by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving. Why is that? The astute person has completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the astute person is not reborn in another body. Not being reborn in another body, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference here between the foolish and the astute, that is, leading the spiritual life.”

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SN 12.20Conditions Paccayasutta
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At Sāvatthī.

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“Mendicants, I will teach you dependent origination and dependently originated phenomena. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what is dependent origination? Rebirth is a condition for old age and death. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. ‘Look,’ he says, ‘Rebirth is a condition for old age and death.’

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Continued existence is a condition for rebirth … Grasping is a condition for continued existence … Craving is a condition for grasping …

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Feeling is a condition for craving … Contact is a condition for feeling … The six sense fields are a condition for contact … Name and form are conditions for the six sense fields …

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Consciousness is a condition for name and form …

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Choices are a condition for consciousness … Ignorance is a condition for choices. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles, specific conditionality. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. ‘Look,’ he says, ‘Ignorance is a condition for choices.’ So the fact that this is real, not unreal, not otherwise; the specific conditionality of it: this is called dependent origination.

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And what are the dependently originated phenomena? Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Rebirth … Continued existence … Grasping … Craving …

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Feeling … Contact … The six sense fields … Name and form …

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Consciousness …

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Choices … Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. These are called the dependently originated phenomena.

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When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it is quite impossible for them to turn back to the past, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ Or to turn forward to the future, thinking: ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Or to be undecided about the present, thinking: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ Why is that? Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.”

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The Chapter on the Ten Powers

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SN 12.21The Ten Powers Dasabalasutta
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At Sāvatthī.

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“Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

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Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.

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When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

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Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

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SN 12.22The Ten Powers (2nd) Dutiyadasabalasutta
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At Sāvatthī.

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“Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

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Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.

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When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

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Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.

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So the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. Just this much is quite enough for a gentleman who has gone forth out of faith to rouse up his energy. ‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’

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A lazy person lives in suffering, mixed up with bad, unskillful qualities, and ruins a great deal of their own good. An energetic person lives happily, secluded from bad, unskillful qualities, and fulfills a great deal of their own good.

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The best isn’t reached by the worst. The best is reached by the best. This spiritual life is the cream, mendicants, and the Teacher is before you.

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So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking: ‘In this way our going forth will not be wasted, but will be fruitful and fertile. And our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’ That’s how you should train.

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Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence. Considering what is good for others is quite enough for you to persist with diligence. Considering what is good for both is quite enough for you to persist with diligence.”

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SN 12.23Vital Conditions Upanisasutta
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At Sāvatthī.

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“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ The ending of the defilements is for one who knows and sees this.

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I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Freedom.’ I say that freedom has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Dispassion.’ I say that dispassion has a vital condition. And what is it? You should say: ‘Disillusionment.’ I say that disillusionment has a vital condition. And what is it? You should say: ‘Truly knowing and seeing.’ I say that truly knowing and seeing has a vital condition. And what is it? You should say: ‘Immersion.’ I say that immersion has a vital condition.

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And what is it? You should say: ‘Bliss.’ I say that bliss has a vital condition. And what is it? You should say: ‘Tranquility.’ I say that tranquility has a vital condition. And what is it? You should say: ‘Rapture.’ I say that rapture has a vital condition. And what is it? You should say: ‘Joy.’ I say that joy has a vital condition. And what is it? You should say: ‘Faith.’ I say that faith has a vital condition.

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And what is it? You should say: ‘Suffering.’ I say that suffering has a vital condition. And what is it? You should say: ‘Rebirth.’ I say that rebirth has a vital condition. And what is it? You should say: ‘Continued existence.’ I say that continued existence has a vital condition. And what is it? You should say: ‘Grasping.’ I say that grasping has a vital condition. And what is it? You should say: ‘Craving.’ I say that craving has a vital condition.

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And what is it? You should say: ‘Feeling.’ … You should say: ‘Contact.’ … You should say: ‘The six sense fields.’ … You should say: ‘Name and form.’ … You should say: ‘Consciousness.’ … You should say: ‘Choices.’ … I say that choices have a vital condition, they don’t lack a vital condition. And what is the vital condition for choices? You should say: ‘Ignorance.’

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So ignorance is a vital condition for choices. Choices are a vital condition for consciousness. Consciousness is a vital condition for name and form. Name and form are vital conditions for the six sense fields. The six sense fields are vital conditions for contact. Contact is a vital condition for feeling. Feeling is a vital condition for craving. Craving is a vital condition for grasping. Grasping is a vital condition for continued existence. Continued existence is a vital condition for rebirth. Rebirth is a vital condition for suffering. Suffering is a vital condition for faith. Faith is a vital condition for joy. Joy is a vital condition for rapture. Rapture is a vital condition for tranquility. Tranquility is a vital condition for bliss. Bliss is a vital condition for immersion. Immersion is a vital condition for truly knowing and seeing. Truly knowing and seeing is a vital condition for disillusionment. Disillusionment is a vital condition for dispassion. Dispassion is a vital condition for freedom. Freedom is a vital condition for the knowledge of ending.

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It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

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In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.”

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SN 12.24Followers of Other Religions Aññatitthiyasutta
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Near Rājagaha, in the Bamboo Grove. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Then it occurred to him, “It’s too early to wander for alms in Rājagaha. Why don’t I visit the monastery of the wanderers of other religions?”

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Then he went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:

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“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself. Some of them declare that suffering is made by another. Some of them declare that suffering is made by both oneself and another. Some of them declare that suffering arises by chance, not made by oneself or another. What does the ascetic Gotama say about this? How does he explain it? How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

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“Reverends, the Buddha said that suffering is dependently originated. Dependent on what? Dependent on contact. If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism.

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Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. In the case of those who declare that suffering is made by another, that’s also conditioned by contact. In the case of those who declare that suffering is made by oneself and another, that’s also conditioned by contact. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.

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Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact. In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”

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Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers of other religions. Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

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“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. I have said that suffering is dependently originated. Dependent on what? Dependent on contact. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

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Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. … In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.

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In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. … In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.

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Ānanda, this one time I was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms. Then I thought: ‘It’s too early to wander for alms in Rājagaha. Why don’t I visit the monastery of the wanderers of other religions?’

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Then I went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, I sat down to one side. …”

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(The wanderers asked the Buddha the very same questions, and he gave the same answers.)

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“It’s incredible, sir, it’s amazing, how the whole matter is stated with one phrase. Could there be a detailed explanation of this matter that is both deep and appears deep?”

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“Well then, Ānanda, clarify this matter yourself.”

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“Sir, suppose they were to ask me: ‘Reverend Ānanda, what is the source, origin, birthplace, and inception of old age and death?’ I’d answer like this: ‘Reverends, rebirth is the source, origin, birthplace, and inception of old age and death.’ That’s how I’d answer such a question.

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Suppose they were to ask me: ‘What is the source of rebirth?’ I’d answer like this: ‘Continued existence is the source of rebirth.’ That’s how I’d answer such a question.

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Suppose they were to ask me: ‘What is the source of continued existence?’ I’d answer like this: ‘Grasping is the source of continued existence.’ That’s how I’d answer such a question.

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Suppose they were to ask me: ‘What is the source of grasping?’ … craving … feeling … Suppose they were to ask me: ‘What is the source of contact?’ I’d answer like this: ‘The six sense fields are the source, origin, birthplace, and inception of contact.’ ‘When the six fields of contact fade away and cease with nothing left over, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ That’s how I’d answer such a question.”

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SN 12.25With Bhūmija Bhūmijasutta
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At Sāvatthī.

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Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

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“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself. Some of them declare that pleasure and pain are made by another. Some of them declare that pleasure and pain are made by both oneself and another. Some of them declare that pleasure and pain arise by chance, not made by oneself or another. What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

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“Reverend, the Buddha said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism.

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Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.

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Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”

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Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

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“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. I have said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

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Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.

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Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.

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Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.

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By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One consciously instigates the choice … Or else one unconsciously instigates the choice …

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Ignorance is included in all these things. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.”

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SN 12.26With Upavāna Upavāṇasutta
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At Sāvatthī.

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Then Venerable Upavāna went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, there are some ascetics and brahmins who declare that suffering is made by oneself. There are some who declare that suffering is made by another. There are some who declare that suffering is made by both oneself and another. There are some who declare that suffering arises by chance, not made by oneself or another.

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What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

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“Upavāna, I have said that suffering is dependently originated. Dependent on what? Dependent on contact. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

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In the case of those ascetics and brahmins who declare that suffering is made by oneself, that’s conditioned by contact. … In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.

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In the case of those ascetics and brahmins who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. … In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”

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SN 12.27Conditions Paccayasutta
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At Sāvatthī.

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“Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates.

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And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death. Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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And what is rebirth? … And what is continued existence? … And what is grasping? … And what is craving? … And what is feeling? … And what is contact? … And what are the six sense fields? … And what are name and form? … And what is consciousness? …

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And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices. Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.”

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SN 12.28A Mendicant Bhikkhusutta
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At Sāvatthī.

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“A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation.

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And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death. Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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And what is rebirth? … And what is continued existence? … And what is grasping? … And what is craving? … feeling … contact … the six sense fields … name and form … consciousness …

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And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices. Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. Such a mendicant is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.”

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SN 12.29Ascetics and Brahmins Samaṇabrāhmaṇasutta
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At Sāvatthī.

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“There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t completely understand choices, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They completely understand choices, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 12.30Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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At Sāvatthī.

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“Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death. They don’t understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended choices.

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There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended choices.”

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The Chapter with Kaḷāra the Aristocrat

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SN 12.31What Has Come to Be Bhūtasutta
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At one time the Buddha was staying near Sāvatthī.

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Then the Buddha said to Venerable Sāriputta, “Sāriputta, this was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

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‘There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good sir,
when asked, for you are alert.’

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How should we see the detailed meaning of this brief statement?”

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When he said this, Sāriputta kept silent.

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For a second time …

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For a third time …

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Sāriputta kept silent.

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“Sāriputta, do you see that this has come to be?”

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“Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it originated with that as fuel. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one is a trainee.

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And what, sir, is one who has appraised the teaching? Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it originated with that as fuel. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one has appraised the teaching.

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Sir, regarding what was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

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‘There are those who have appraised the teaching,
and many kinds of trainees here.
Tell me about their behavior, good sir,
when asked, for you are alert.’

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This is how I understand the detailed meaning of what was said in brief.”

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“Good, good, Sāriputta!” (The Buddha repeated all of Sāriputta’s explanation, concluding:)

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This is how to understand the detailed meaning of what was said in brief.”

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SN 12.32With Kaḷāra the Aristocrat Kaḷārasutta
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At Sāvatthī.

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Then the mendicant Kaḷāra the Aristocrat went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Reverend Sāriputta, the mendicant Phagguna of the Top-Knot has resigned the training and returned to a lesser life.”

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“That venerable mustn’t have got any satisfaction in this teaching and training.”

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“Well then, has Venerable Sāriputta found satisfaction in this teaching and training?”

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“Reverend, I have no uncertainty.”

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“But what of the future?”

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“I have no doubt.”

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Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has declared enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

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So the Buddha addressed one of the monks, “Please, monk, in my name tell Sāriputta that the teacher summons him.”

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“Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the teacher summons you.”

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“Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Sāriputta, is it really true that you have declared enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

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“Sir, I did not state the matter in these words and phrases.”

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“Sāriputta, no matter how a gentleman declares enlightenment, what he has declared should be regarded as such.”

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“Sir, did I not also say that I did not state the matter in these words and phrases?”

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“Sāriputta, suppose they were to ask you: ‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’ How would you answer?”

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“Sir, if they were to ask me this, I would answer: ‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”. Knowing this, I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ That’s how I’d answer such a question.”

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“But Sāriputta, suppose they were to ask you: ‘But what is the source, origin, birthplace, and inception of rebirth?’ How would you answer?”

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“Sir, if they were to ask me this, I would answer: ‘Continued existence is the source, origin, birthplace, and inception of rebirth.’ That’s how I’d answer such a question.”

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“But Sāriputta, suppose they were to ask you: ‘What is the source of continued existence?’ How would you answer?”

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“Sir, if they were to ask me this, I’d answer: ‘Grasping is the source of continued existence.’ That’s how I’d answer such a question.”

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“But Sāriputta, suppose they were to ask you: ‘What is the source of grasping?’ … But Sāriputta, suppose they were to ask you: ‘What is the source of craving?’ How would you answer?”

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“Sir, if they were to ask me this, I’d answer: ‘Feeling is the source of craving.’ That’s how I’d answer such a question.”

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“But Sāriputta, suppose they were to ask you: ‘But how have you known and seen so that the relishing of feelings is no longer present?’ How would you answer?”

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“Sir, if they were to ask me this, I’d answer: ‘Reverends, there are three feelings. What three? Pleasant, painful, and neutral feeling. These three feelings are impermanent, and what’s impermanent is suffering. When I understood this, the relishing of feelings was no longer present.’ That’s how I’d answer such a question.”

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“Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘Suffering includes whatever is felt.’

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But Sāriputta, suppose they were to ask you: ‘But Reverend, how have you been released that you declare enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”?’ How would you answer?”

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“Sir, if they were to ask me this, I’d answer: ‘Because of an inner release with the ending of all grasping, I live mindfully so that defilements don’t defile me and I don’t look down on myself.’ That’s how I’d answer such a question.”

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“Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’”

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That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

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Then soon after the Buddha left, Venerable Sāriputta said to the mendicants, “Reverends, the first question that the Buddha asked me was something that I’d not previously considered, so I hesitated. But when the Buddha agreed with my answer, I thought: ‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways. If he were to question me all night, all day and night, for two days and nights, for three, four, five, six, or seven days and nights, I could answer in different words and ways for seven days and nights.’”

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Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has roared his lion’s roar!” (And he told the Buddha all that Sāriputta had said.)

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“Mendicant, Sāriputta has clearly comprehended the principle of the teachings, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”

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SN 12.33Grounds for Knowledge Ñāṇavatthusutta
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At Sāvatthī.

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“Mendicants, I will teach forty-four grounds for knowledge. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what are the forty-four grounds for knowledge? Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death. Knowledge of rebirth … Knowledge of continued existence … Knowledge of grasping … Knowledge of craving … Knowledge of feeling … Knowledge of contact … Knowledge of the six sense fields … Knowledge of name and form … Knowledge of consciousness … Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices. These are called the forty-four grounds for knowledge.

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And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

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Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.

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Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

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Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

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A noble disciple has purified and cleansed these two knowledges—knowledge of the present phenomena, and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.

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And what is rebirth? … And what is continued existence? … And what is grasping? … And what is craving? … And what is feeling? … And what is contact? … And what are the six sense fields? … And what are name and form? … And what is consciousness? … And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

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Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon. With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.

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Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

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Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

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A noble disciple has purified and cleansed these two knowledges—knowledge of the present phenomena, and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.”

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SN 12.34Grounds for Knowledge (2nd) Dutiyañāṇavatthusutta
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At Sāvatthī.

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“Mendicants, I will teach seventy-seven grounds for knowledge. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what are the seventy-seven grounds for knowledge? The knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.

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The knowledge that continued existence is a condition for rebirth … The knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. Also regarding the past: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. Also regarding the future: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease. These are called the seventy-seven grounds for knowledge.”

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SN 12.35Ignorance is a Condition Avijjāpaccayasutta
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At Sāvatthī.

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“Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates.”

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When this was said, one of the mendicants asked the Buddha, “What are old age and death, sir, and who do they belong to?”

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“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Rebirth is a condition for old age and death.’”

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“What is rebirth, sir, and who does it belong to?”

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“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Continued existence is a condition for rebirth.’”

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“What is continued existence, sir, and who is it for?”

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“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are identical, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Grasping is a condition for continued existence.’ … ‘Craving is a condition for grasping.’ … ‘Feeling is a condition for craving.’ … ‘Contact is a condition for feeling.’ … ‘The six sense fields are conditions for contact.’ … ‘Name and form are conditions for the six sense fields.’ … ‘Consciousness is a condition for name and form.’ … ‘Choices are a condition for consciousness.’”

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“What are choices, sir, and who do they belong to?”

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“That’s not a fitting question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.’

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When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’

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When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

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SN 12.36Ignorance is a Condition (2nd) Dutiyaavijjāpaccayasutta
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At Sāvatthī.

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“Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates.

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Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are the same thing, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Rebirth is a condition for old age and death.’

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‘What is rebirth …’ ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’ You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are identical, there is no living of the spiritual life. If you have the view that the soul and the body are different things, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.’

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When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: ‘What is rebirth …’ ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’ ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

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SN 12.37Not Yours Natumhasutta
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At Sāvatthī.

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“Mendicants, this body doesn’t belong to you or to anyone else. It’s old deeds, and should be seen as produced by choices and intentions, as something to be felt.

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A learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

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SN 12.38Intention Cetanāsutta
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At Sāvatthī.

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“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is rebirth into a new state of existence in the future. When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

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If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is rebirth into a new state of existence in the future. When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

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If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn’t grow, there’s no rebirth into a new state of existence in the future. When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering ceases.”

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SN 12.39Intention (2nd) Dutiyacetanāsutta
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At Sāvatthī.

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“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established, name and form are conceived. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. … craving … grasping … continued existence … rebirth … old age and death, sorrow, lamentation, pain, sadness, and distress come to be. That is how this entire mass of suffering originates.

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If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established, name and form are conceived. Name and form are conditions for the six sense fields. … That is how this entire mass of suffering originates.

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If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn’t grow, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.”

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SN 12.40Intention (3rd) Tatiyacetanāsutta
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At Sāvatthī.

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“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is an inclination. When there is an inclination, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

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If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is an inclination. When there is an inclination, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

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If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn’t grow, there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away and reappearing. When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering ceases.”

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The Chapter on Householders

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SN 12.41Dangers and Threats Pañcaverabhayasutta
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At Sāvatthī.

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Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

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“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

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What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from killing living creatures.

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Anyone who steals creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing.

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Anyone who commits sexual misconduct creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from committing sexual misconduct.

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Anyone who lies creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from lying.

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Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from consuming beer, wine, and liquor intoxicants. These are the five dangers and threats they have quelled.

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What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

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They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

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They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

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And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have.

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And what is the noble system that they have clearly seen and comprehended with wisdom? A noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; when this doesn’t exist, that is not. Due to the arising of this, that arises; due to the cessation of this, that ceases. Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’ This is the noble system that they have clearly seen and comprehended with wisdom.

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When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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SN 12.42Dangers and Threats (2nd) Dutiyapañcaverabhayasutta
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At Sāvatthī.

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“Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

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What are the five dangers and threats they have quelled? Killing living creatures … stealing … sexual misconduct … lying … consuming beer, wine, and liquor intoxicants … These are the five dangers and threats they have quelled.

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What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … and their ethical conduct is loved by the noble ones. These are the four factors of stream-entry that they have.

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And what is the noble system that they have clearly seen and comprehended with wisdom? A noble disciple carefully and rationally applies the mind to dependent origination itself … This is the noble system that they have clearly seen and comprehended with wisdom.

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When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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SN 12.43Suffering Dukkhasutta
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At Sāvatthī.

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“Mendicants, I will teach you the origin and ending of suffering. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering.

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Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering.

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And what is the ending of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering.

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Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering.”

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SN 12.44The World Lokasutta
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At Sāvatthī.

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“Mendicants, I will teach you the origin and ending of the world. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

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Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. … Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

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And what is the ending of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases. This is the ending of the world.

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Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases. This is the ending of the world.”

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SN 12.45At Ñātika Ñātikasutta
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So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then while the Buddha was in private retreat he spoke this exposition of the teaching:

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“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

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Ear consciousness arises dependent on the ear and sounds. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.”

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Now at that time a certain monk was standing listening in on the Buddha. The Buddha saw him and said, “Monk, did you hear that exposition of the teaching?”

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“Yes, sir.”

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“Learn that exposition of the teaching, memorize it, and remember it. That exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.”

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SN 12.46A Certain Brahmin Aññatarabrāhmaṇasutta
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At Sāvatthī.

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Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“Mister Gotama, does the person who does the deed experience the result?”

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“‘The person who does the deed experiences the result’: this is one extreme, brahmin.”

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“Then does one person do the deed and another experience the result?”

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“‘One person does the deed and another experiences the result’: this is the second extreme.

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Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease … That is how this entire mass of suffering ceases.’”

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When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 12.47Jānussoṇi Jāṇussoṇisutta
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At Sāvatthī.

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Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

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“Mister Gotama, does all exist?”

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“‘All exists’: this is one extreme, brahmin.”

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“Then does all not exist?”

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“‘All does not exist’: this is the second extreme.

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Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

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When he said this, the brahmin Jānussoṇi said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 12.48A Cosmologist Lokāyatikasutta
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At Sāvatthī.

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Then a brahmin cosmologist went up to the Buddha … Seated to one side he said to the Buddha:

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“Mister Gotama, does all exist?”

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“‘All exists’: this is the oldest cosmology, brahmin.”

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“Then does all not exist?”

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“‘All does not exist’: this is the second cosmology.

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“Well, is all a unity?”

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“‘All is a unity’: this is the third cosmology.

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“Then is all a plurality?”

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“‘All is a plurality’: this is the fourth cosmology.

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Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

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When he said this, the brahmin cosmologist said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 12.49A Noble Disciple Ariyasāvakasutta
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At Sāvatthī.

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“Mendicants, a learned noble disciple doesn’t think: ‘When what exists, what is? Due to the arising of what, what arises? When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’

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Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this exists, that is; due to the arising of this, that arises. When ignorance exists choices come to be. When choices exist consciousness comes to be. When consciousness exists name and form come to be. When name and form exist the six sense fields come to be. When the six sense fields exist contact comes to be. When contact exists feeling comes to be. When feeling exists craving comes to be. When craving exists grasping comes to be. When grasping exists continued existence comes to be. When continued existence exists rebirth comes to be. When rebirth exists old age and death come to be.’ They understand: ‘This is the origin of the world.’

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A learned noble disciple doesn’t think: ‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’

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Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. When ignorance doesn’t exist choices don’t come to be. When choices don’t exist consciousness doesn’t come to be. When consciousness doesn’t exist name and form don’t come to be. When name and form don’t exist the six sense fields don’t come to be. … continued existence doesn’t come to be … rebirth doesn’t come to be … When rebirth doesn’t exist old age and death don’t come to be.’ They understand: ‘This is the cessation of the world.’

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A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands knocking at the door to freedom from death’.”

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SN 12.50A Noble Disciple (2nd) Dutiyaariyasāvakasutta
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At Sāvatthī.

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“Mendicants, a learned noble disciple doesn’t think: ‘When what exists, what is? Due to the arising of what, what arises? When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’

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Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this exists, that is; due to the arising of this, that arises. When ignorance exists, choices come to be. When choices exist consciousness comes to be. When consciousness exists name and form come to be. When name and form exist the six sense fields come to be. When the six sense fields exist contact comes to be. When contact exists feeling comes to be. When feeling exists craving comes to be. When craving exists grasping comes to be. When grasping exists continued existence comes to be. When continued existence exists rebirth comes to be. When rebirth exists old age and death come to be.’ They understand: ‘This is the origin of the world.’

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A learned noble disciple doesn’t think: ‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’

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Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: When ignorance doesn’t exists, choices don’t come to be. When choices don’t exist consciousness doesn’t come to be. When consciousness doesn’t exist name and form don’t come to be. When name and form don’t exist the six sense fields don’t come to be. … When rebirth doesn’t exist old age and death don’t come to be.’ They understand: ‘This is the cessation of the world.’

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A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pushing open the door to freedom from death’.”

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The Chapter on Suffering

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SN 12.51An Inquiry Parivīmaṁsanasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, when a mendicant is inquiring, how do you define when they are inquiring for the complete ending of suffering?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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“Well then, mendicants, listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“Mendicants, take a mendicant who makes an inquiry: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. What is the source, origin, birthplace, and inception of this suffering? When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’ While making an inquiry they understand: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth. When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’

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They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.

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Then they inquire further: ‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’ While making an inquiry they understand: ‘Continued existence is the source of rebirth. When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’

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They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of rebirth.

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Then they inquire further: ‘But what is the source of this continued existence? …’ … ‘But what is the source of this grasping? …’ … ‘But what is the source of this craving? …’ … ‘But what is the source of this feeling? …’ … ‘But what is the source of this contact? …’ … ‘But what is the source of these six sense fields? …’ … ‘But what is the source of this name and form? …’ … ‘But what is the source of this consciousness? …’ … ‘But what is the source of these choices? When what exists do choices come to be? When what does not exist do choices not come to be?’ While making an inquiry they understand: ‘Ignorance is the source of choices. When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’

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They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices.

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If an ignorant individual makes a good choice, their consciousness enters a good realm. If they make a bad choice, their consciousness enters a bad realm. If they make an imperturbable choice, their consciousness enters an imperturbable realm. When a mendicant has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice. Not choosing or intending, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached.

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Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’

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Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground. Its heat would dissipate right there, and the shards would be left behind.

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In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’

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What do you think, mendicants? Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?”

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“No, sir.”

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“And when there are no choices at all, with the cessation of choices, would consciousness still be found?”

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“No, sir.”

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“And when there’s no consciousness at all, would name and form still be found?”

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“No, sir.”

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“And when there are no name and form at all, would the six sense fields still be found?”

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“No, sir.”

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“And when there are no six sense fields at all, would contact still be found?”

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“No, sir.”

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“And when there’s no contact at all, would feeling still be found?”

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“No, sir.”

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“And when there’s no feeling at all, would craving still be found?”

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“No, sir.”

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“And when there’s no craving at all, would grasping still be found?”

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“No, sir.”

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“And when there’s no grasping at all, would continued existence still be found?”

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“No, sir.”

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“And when there’s no continued existence at all, would rebirth still be found?”

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“No, sir.”

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“And when there’s no rebirth at all, would old age and death still be found?”

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“No, sir.”

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“Good, good, mendicants! That’s how it is, not otherwise. Trust me on this, mendicants; be convinced. Have no doubts or uncertainties in this matter. Just this is the end of suffering.”

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SN 12.52Grasping Upādānasutta
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At Sāvatthī.

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“There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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Suppose a great mass of fire was burning with ten, twenty, thirty, or forty loads of wood. And from time to time someone would toss in dry grass, cow dung, or wood. Fed and fuelled by that, the bonfire would burn for a long time.

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In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

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Suppose a great mass of fire was burning with ten, twenty, thirty, or forty loads of wood. And no-one would toss in dry grass, cow dung, or wood from time to time. As the original fuel is used up and no more is added, the great mass of fire would be extinguished due to not being fed.

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In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

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SN 12.53Fetters Saṁyojanasutta
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At Sāvatthī.

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“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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Suppose an oil lamp depended on oil and a wick to burn. And from time to time someone would pour oil in and adjust the wick. Fed and fuelled by that, the oil lamp would burn for a long time.

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In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

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Suppose an oil lamp depended on oil and a wick to burn. And no-one would pour oil in and adjust the wick from time to time. As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed.

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In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

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SN 12.54Fetters (2nd) Dutiyasaṁyojanasutta
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At Sāvatthī.

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“Mendicants, suppose an oil lamp depended on oil and a wick to burn. And from time to time someone would pour oil in and adjust the wick. Fed and fuelled by that, the oil lamp would burn for a long time.

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In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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Suppose an oil lamp depended on oil and a wick to burn. And no-one would pour oil in and adjust the wick from time to time. As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed.

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In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

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SN 12.55A Great Tree Mahārukkhasutta
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At Sāvatthī.

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“There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. … That is how this entire mass of suffering originates.

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Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

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In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

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Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems. They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.”

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SN 12.56A Great Tree (2nd) Dutiyamahārukkhasutta
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At Sāvatthī.

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“Mendicants, suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

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In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

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SN 12.57A Sapling Taruṇarukkhasutta
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At Sāvatthī.

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“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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Suppose there was a sapling. And from time to time someone would clear around the roots, supply soil, and water it. Fed and fuelled by that, the sapling would grow, increase, and mature.

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In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. … That is how this entire mass of suffering originates.

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There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.

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Suppose there was a sapling. Then a person comes along with a spade and basket. … They’d cut the sapling apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the sapling is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

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SN 12.58Name and Form Nāmarūpasutta
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At Sāvatthī.

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“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. Name and form are conditions for the six sense fields. … That is how this entire mass of suffering originates.

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Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

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In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. …

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There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.

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Suppose there was a great tree. Then a person comes along with a spade and basket. … In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.”

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SN 12.59Consciousness Viññāṇasutta
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At Sāvatthī.

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“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived.

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Consciousness is a condition for name and form. … That is how this entire mass of suffering originates.

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Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. …

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In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. …

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There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived. When consciousness ceases, name and form cease. … That is how this entire mass of suffering ceases.

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Suppose there was a great tree. Then a person comes along with a spade and basket. … In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived. When consciousness ceases, name and form cease. … That is how this entire mass of suffering ceases.”

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SN 12.60Sources Nidānasutta
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At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

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“It’s incredible, sir! It’s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”

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“Not so, Ānanda! Not so, Ānanda! This dependent origination is deep and appears deep. It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

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There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

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In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a condition for grasping. Grasping is a condition for continued existence. … That is how this entire mass of suffering originates.

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There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

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Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

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The Great Chapter

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SN 12.61Unlearned Assutavāsutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …

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“Mendicants, when it comes to this body made up of the four principal states, an unlearned ordinary person might become disillusioned, dispassionate, and freed. Why is that? This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest. That’s why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed.

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But when it comes to that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.

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But an unlearned ordinary person would be better off taking this body made up of the four principal states to be their self, rather than the mind. Why is that? This body made up of the four principal states is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.

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But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night. It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. In the same way, that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night.

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In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices.

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Choices are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 12.62Unlearned (2nd) Dutiyaassutavāsutta
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At Sāvatthī.

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“Mendicants, when it comes to this body made up of the four principal states, an unlearned ordinary person might become disillusioned, dispassionate, and freed. Why is that? This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest. That’s why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed. But when it comes to that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.

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But an unlearned ordinary person would be better off taking this body made up of the four principal states to be their self, rather than the mind. Why is that? This body made up of the four principal states is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer. But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night.

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In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

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When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling … Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 12.63A Child’s Flesh Puttamaṁsasutta
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At Sāvatthī.

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“Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.

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And how should you regard solid food? Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies. They had an only child, dear and beloved. As the couple were crossing the desert their limited quantity of supplies would run out, and they’d still have the rest of the desert to cross. Then it would occur to that couple: ‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross. Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat? Then we can make it across the desert by eating our child’s flesh. Let not all three perish.’ Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat. They’d make it across the desert by eating their child’s flesh. And as they’d eat their child’s flesh, they’d beat their breasts and cry: ‘Where are you, our only child? Where are you, our only child?’

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What do you think, mendicants? Would they eat that food for fun, indulgence, adornment, or decoration?”

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“No, sir.”

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“Wouldn’t they eat that food just so they could make it across the desert?”

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“Yes, sir.”

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“I say that this is how you should regard solid food. When solid food is completely understood, desire for the five kinds of sensual stimulation is completely understood. When desire for the five kinds of sensual stimulation is completely understood, a noble disciple is bound by no fetter that might return them again to this world.

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And how should you regard contact as fuel? Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her. If she stands under a tree, the creatures in the tree bite her. If she stands in some water, the creatures in the water bite her. If she stands in the open, the creatures in the open bite her. Wherever that flayed cow stands, the creatures there would bite her. I say that this is how you should regard contact as fuel. When contact as fuel is completely understood, the three feelings are completely understood. When the three feelings are completely understood, a noble disciple has nothing further to do, I say.

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And how should you regard mental intention as fuel? Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Two strong men would grab them by the arms and drag them towards the pit of glowing coals. Then that person’s intention, aim, and wish would be to get far away. Why is that? Because that person would think: ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’ I say that this is how you should regard mental intention as fuel. When mental intention as fuel is completely understood, the three cravings are completely understood. When the three cravings are completely understood, a noble disciple has nothing further to do, I say.

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And how should you regard consciousness as fuel? Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say: ‘Go, my men, and strike this man in the morning with a hundred spears!’ The king’s men did as they were told. Then at midday the king would say: ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the middle of the day with a hundred spears!’ The king’s men did as they were told. Then late in the afternoon the king would say: ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told.

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What do you think, mendicants? Would that man experience pain and distress from being struck with three hundred spears a day?”

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“Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!”

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“I say that this is how you should regard consciousness as fuel. When consciousness as fuel is completely understood, name and form is completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.”

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SN 12.64If There Is Desire Atthirāgasutta
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At Sāvatthī.

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“Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. What four? Solid food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.

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If there is desire, relishing, and craving for solid food, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is rebirth into a new state of existence in the future. Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

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If there is desire, relishing, and craving for contact as fuel … If there is desire, relishing, and craving for mental intention as fuel … If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is rebirth into a new state of existence in the future. Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

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Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the form of a woman or a man, whole in its major and minor limbs.

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In the same way, if there is desire, relishing, and craving for solid food, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is rebirth into a new state of existence in the future. Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

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If there is desire, relishing, and craving for contact as fuel … If there is desire, relishing, and craving for mental intention as fuel … If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is rebirth into a new state of existence in the future. Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

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If there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no rebirth into a new state of existence in the future. Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.

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If there is no desire, relishing, and craving for contact as fuel … If there is no desire, relishing, and craving for mental intention as fuel … If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no rebirth into a new state of existence in the future. Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.

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Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?”

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“On the western wall, sir.”

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“If there was no western wall, where would it land?”

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“On the ground, sir.”

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“If there was no ground, where would it land?”

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“In water, sir.”

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“If there was no water, where would it land?”

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“It wouldn’t land, sir.”

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“In the same way, if there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. …

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If there is no desire, relishing, and craving for contact as fuel … If there is no desire, relishing, and craving for mental intention as fuel … If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no rebirth into a new state of existence in the future. Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.”

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SN 12.65The City Nagarasutta
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At Sāvatthī.

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“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’ Then it occurred to me: ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

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Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … What is a condition for name and form?’ Then, through rational application of mind, I comprehended with wisdom: ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’ Then it occurred to me: ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through rational application of mind, I comprehended with wisdom: ‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’

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Then it occurred to me: This consciousness turns back from name and form, and doesn’t go beyond that. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When rebirth doesn’t exist there is no old age and death. When rebirth ceases old age and death cease.’ Then it occurred to me: ‘When what doesn’t exist is there no rebirth … continued existence … grasping … craving … feeling … contact … six sense fields … name and form? When what ceases do name and form cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When consciousness doesn’t exist there is no name and form. When consciousness ceases name and form cease.’

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Then it occurred to me: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, I comprehended with wisdom: ‘When name and form don’t exist, there is no consciousness. When name and form cease, consciousness ceases.’

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Then it occurred to me: I have discovered the path to awakening. That is: When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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Suppose a person was walking through a forest. They’d see an ancient path, an ancient route traveled by humans in the past. Following it along, they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Then that person would inform a king or their chief minister: ‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient route traveled by humans in the past. Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Sir, you should rebuild that city!’ Then that king or their chief minister would have that city rebuilt. And after some time that city was successful and prosperous, populous, full of people, attained to growth and expansion. In the same way, I saw an ancient path, an ancient route traveled by fully awakened Buddhas in the past.

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And what is that ancient path, the ancient route traveled by fully awakened Buddhas in the past? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that ancient path, the ancient route traveled by fully awakened Buddhas in the past.

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Following it along, I directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation. Following it along, I directly knew rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … Following it along, I directly knew choices, their origin, their cessation, and the practice that leads to their cessation.

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Having directly known this, I told the monks, nuns, laymen, and laywomen. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.”

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SN 12.66Self-examination Sammasasutta
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So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, do you perform inner self-examination?”

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When he said this, one of the mendicants said to the Buddha, “Sir, I perform inner self-examination.”

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“But mendicant, how do you perform inner self-examination?” Then that mendicant answered, but the Buddha was not happy with the answer.

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When he had spoken, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak of the inner self-examination. The mendicants will listen and remember it.”

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“Well then, Ānanda, listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“Take a mendicant who performs inner self-examination: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’ While examining they know: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’ They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.

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They perform further inner self-examination: ‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’ While examining they know: ‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’ They understand attachments, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of attachments.

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They perform further inner self-examination: ‘But where does that craving arise and where does it settle?’ While examining they know: ‘That craving arises and settles on whatever in the world seems nice and pleasant. And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.’

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There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grew. As their craving grew, their attachments grew. As their attachments grew, their suffering grew. And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.

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There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving will grow. As their craving grows, their attachments will grow. As their attachments grow, their suffering will grow. And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.

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There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

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Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, mister, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ He wouldn’t reject that beverage. Hastily, without reflection, he’d drink it, resulting in death or deadly pain.

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In the same way, there are ascetics and brahmins of the past … future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

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There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

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There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They will give up craving. Giving up craving … they will be freed from suffering, I say.

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There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.

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Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, mister, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ Then that man might think: ‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ He’d reject that beverage. After appraisal, he wouldn’t drink it, and it wouldn’t result in death or deadly pain.

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In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

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There will be ascetics and brahmins in the future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”

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SN 12.67Bundles of Reeds Naḷakalāpīsutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana.

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Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

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“Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”

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“No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. Rather, rebirth is a condition for old age and death.”

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“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”

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“No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, continued existence is a condition for rebirth.”

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“Well, Reverend Sāriputta, is continued existence made by oneself? …” … “Is grasping made by oneself? …” … “Is craving made by oneself? …” … “Is feeling made by oneself? …” … “Is contact made by oneself? …” … “Are the six sense fields made by oneself? …” … “Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”

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“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. Rather, consciousness is a condition for name and form.”

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“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”

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“No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, name and form are conditions for consciousness.”

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“Just now I understood you to say: ‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. Rather, consciousness is a condition for name and form.’

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But I also understood you to say: ‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. Rather, name and form are conditions for consciousness.’

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How then should we see the meaning of this statement?”

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“Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were two bundles of reeds leaning up against each other.

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In the same way, name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. … That is how this entire mass of suffering originates. If the first of those bundles of reeds were to be pulled away, the other would collapse. And if the other were to be pulled away, the first would collapse.

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In the same way, when name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. … That is how this entire mass of suffering ceases.”

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“It’s incredible, Reverend Sāriputta, it’s amazing! How well spoken this was by Venerable Sāriputta! And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds.

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If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’. If a mendicant teaches Dhamma for disillusionment regarding rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.”

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SN 12.68At Kosambī Kosambisutta
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At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery. Then Venerable Saviṭṭha said to Venerable Musīla:

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“Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that rebirth is a condition for old age and death?”

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“Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that rebirth is a condition for old age and death.”

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“Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberateation, do you know for yourself that continued existence is a condition for rebirth … grasping is a condition for continued existence … craving is a condition for grasping … feeling is a condition for craving … contact is a condition for feeling … the six sense fields are conditions for contact … name and form are conditions for the six sense fields … consciousness is a condition for name and form … choices are a condition for consciousness … ignorance is a condition for choices?”

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“Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that ignorance is a condition for choices.”

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“Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that when rebirth ceases, old age and death cease?”

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“Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that when rebirth ceases, old age and death cease.”

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“Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that when continued existence ceases, rebirth ceases … when grasping ceases, continued existence ceases … when craving ceases, grasping ceases … when feeling ceases, craving ceases … when contact ceases, feeling ceases … when the six sense fields cease, contact ceases … when name and form cease, the six sense fields cease … when consciousness ceases name and form cease … when choices cease consciousness ceases … when ignorance ceases, choices cease?”

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“Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that when ignorance ceases, choices cease.”

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“Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that the cessation of continued existence is extinguishment?”

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“Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that the cessation of continued existence is extinguishment.”

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“Then Venerable Musīla is a perfected one, with defilements ended.” When he said this, Musīla kept silent.

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Then Venerable Nārada said to Venerable Saviṭṭha, “Reverend Saviṭṭha, please let me answer these questions. Ask me and I will answer them for you.”

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“By all means, Venerable Nārada, try these questions. I’ll ask you and you can answer them for me.”

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(Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musīla did.)

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“Reverend Nārada, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you know for yourself that the cessation of continued existence is extinguishment?”

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“Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that the cessation of continued existence is extinguishment.”

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“Then Venerable Nārada is a perfected one, with defilements ended.”

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“I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one. Suppose there was a well on a desert road that had neither rope nor bucket. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d know that there was water, but they couldn’t physically touch it.

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In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one.”

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When he said this, Venerable Ānanda said to Venerable Saviṭṭha, “Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?”

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“Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome.”

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SN 12.69Surge Upayantisutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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“Mendicants, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge.

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In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.

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When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede.

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In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.”

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SN 12.70The Wanderer Susīma Susimaparibbājakasutta
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So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

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Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.

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Then his community said to Susīma, “Reverend Susīma, please lead the spiritual life with the ascetic Gotama. Memorize that teaching and have us recite it with you. When we’ve memorized it we’ll recite it to the laity. In this way we too will be honored, respected, revered, venerated, and esteemed. And we’ll receive robes, almsfood, lodgings, and medicines and supplies for the sick.”

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“Yes, reverends,” replied Susīma. Then he went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Reverend Ānanda, I wish to lead the spiritual life in this teaching and training.”

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Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to him, “Sir, this wanderer Susīma says that he wishes to lead the spiritual life in this teaching and training.”

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“Well then, Ānanda, give Susīma the going forth.” And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence.

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Now at that time several mendicants had declared their enlightenment in the Buddha’s presence: “We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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Venerable Susīma heard about this. He went up to those mendicants, and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side and said to those mendicants, “Is it really true that the venerables have declared enlightenment in the Buddha’s presence?”

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“Yes, reverend.”

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“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the realm of divinity?”

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“No, reverend.”

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“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?”

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“No, reverend.”

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“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand constricted mind as ‘constricted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind immersed in samādhi as ‘mind immersed in samādhi’, and mind not immersed in samādhi as ‘mind not immersed in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?”

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“No, reverend.”

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“Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”

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“No, reverend.”

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“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?”

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“No, reverend.”

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“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”

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“No, reverend.”

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“Well now, venerables, how could there be such a declaration when these things are not attained?”

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“Reverend Susīma, we are freed by wisdom.”

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“I don’t understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning.”

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“Reverend Susīma, whether you understand or not, we are freed by wisdom.”

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Then Susīma went to the Buddha, bowed, sat down to one side, and informed the Buddha of all he had discussed with those mendicants.

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“Susīma, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.”

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“Sir, I don’t understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning.”

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“Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.

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What do you think, Susīma? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is feeling permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is perception permanent or impermanent?”

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“Impermanent, sir.” …

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“Are choices permanent or impermanent?”

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“Impermanent, sir.”

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“But if they’re impermanent, are they suffering or happiness?”

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“Suffering, sir.”

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“But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is consciousness permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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Susīma, do you see that rebirth is a condition for old age and death?”

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“Yes, sir.”

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“Do you see that continued existence is a condition for rebirth?”

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“Yes, sir.”

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“Do you see that grasping is a condition for continued existence?”

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“Yes, sir.”

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“Do you see that craving is a condition for grasping?”

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“Yes, sir.”

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“Do you see that feeling is a condition for craving … contact is a condition for feeling … the six sense fields are conditions for contact … name and form are conditions for the six sense fields … consciousness is a condition for name and form … choices are a condition for consciousness … ignorance is a condition for choices?”

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“Yes, sir.”

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“Do you see that when rebirth ceases old age and death cease?”

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“Yes, sir.”

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“Do you see that when continued existence ceases rebirth ceases?”

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“Yes, sir.”

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“Do you see that when grasping ceases continued existence ceases … when craving ceases, grasping ceases … when feeling ceases, craving ceases … when contact ceases, feeling ceases … when the six sense fields cease, contact ceases … when name and form cease, the six sense fields cease … when consciousness ceases name and form cease … when choices cease consciousness ceases … when ignorance ceases choices cease?”

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“Yes, sir.”

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“But knowing and seeing thus, do you wield the many kinds of psychic power? …”

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“No, sir.”

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“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?”

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“No, sir.”

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“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? …”

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“No, sir.”

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“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?”

-

“No, sir.”

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“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”

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“No, sir.”

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“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”

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“No, sir.”

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“Well now, Susīma, how could there be such a declaration when these things are not attained?”

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Then Venerable Susīma bowed with his head at the Buddha’s feet and said, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained teaching and training. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

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“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained teaching and training. Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. What do you think, Susīma? Wouldn’t that man experience pain and distress because of that?”

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“Yes, sir.”

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“Although that man would experience pain and distress because of that, going forth as a thief in such a well-explained teaching and training has a more painful and bitter result. And it even leads to the underworld. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

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The Chapter on Ascetics and Brahmins

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SN 12.71Old Age and Death Jarāmaraṇasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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“Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 12.72–81A Set of Ten on Rebirth, Etc. Jātisuttādidasaka
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At Sāvatthī.

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“… they don’t understand rebirth …”

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“… continued existence …”

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“… grasping …”

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“… craving …”

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“… feeling …”

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“… contact …”

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“… the six sense fields …”

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“… name and form …”

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“… consciousness …”

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“… choices …

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… they understand …”

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Consecutive Repetitions

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The Teacher, etc.

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SN 12.82The Teacher Satthusutta
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At Sāvatthī.

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“Mendicants, one who does not truly know or see old age and death should seek the Teacher so as to truly know old age and death. One who does not truly know or see the origin of old age and death should seek the Teacher so as to truly know the origin of old age and death. One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death. One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.”

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(All the abbreviated texts should be told in full.)

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SN 12.83–92The Teacher (2nd) Dutiyasatthusuttādidasaka
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“Mendicants, one who does not truly know or see rebirth …”

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“… continued existence …”

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“… grasping …”

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“… craving …”

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“… feeling …”

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“… contact …”

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“… the six sense fields …”

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“… name and form …”

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“… consciousness …”

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“… choices …”

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(All should be treated according to the four truths.)

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Sets of Eleven on Training, Etc.

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SN 12.93–213Sets of Eleven on Training, Etc. Sikkhāsuttādipeyyālaekādasaka
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“Mendicants, one who does not truly know or see old age and death should train so as to truly know old age and death. …”

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“… practice meditation …”

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“… rouse up enthusiasm …”

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“… try vigorously …”

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“… persevere …”

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“… be keen …”

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“… rouse up energy …”

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“… persist …”

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“… be mindful …”

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“… use situational awareness …”

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“… be diligent …”

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The Linked Discourses on causality are complete.

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Linked Discourses on Comprehension

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The Chapter on Comprehension

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SN 13.1A Fingernail Nakhasikhāsutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?”

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“Sir, the great earth is far more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.”

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SN 13.2A Lotus Pond Pokkharaṇīsutta
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At Sāvatthī.

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“Mendicants, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it. Then a person would pick up some water on the tip of a blade of grass.

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What do you think, mendicants? Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”

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“Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny. Compared to the water in the lotus pond, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.”

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SN 13.3Where the Waters Flow Together Sambhejjaudakasutta
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At Sāvatthī.

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“Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge. Suppose a person was to draw two or three drops of water from such a place.

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What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the confluence?”

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“Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny. Compared to the water in the confluence, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple, the suffering that’s over and done with is more …”

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SN 13.4Where the Waters Flow Together (2nd) Dutiyasambhejjaudakasutta
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At Sāvatthī.

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“Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge. Suppose that water dried up and evaporated except for two or three drops.

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What do you think, mendicants? Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”

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“Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the confluence that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple, the suffering that’s over and done with is more …”

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SN 13.5The Earth Pathavīsutta
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At Sāvatthī.

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“Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.

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What do you think, mendicants? Which is more: the seven clay balls the size of jujube seeds, or the great earth?”

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“Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple, the suffering that’s over and done with is more …”

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SN 13.6The Earth (2nd) Dutiyapathavīsutta
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At Sāvatthī.

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“Mendicants, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.

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What do you think, mendicants? Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”

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“Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth that has been worn away and eroded, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple, the suffering that’s over and done with is more …”

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SN 13.7The Ocean Samuddasutta
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At Sāvatthī.

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“Mendicants, suppose a man was to draw up two or three drops of water from the ocean.

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What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the ocean?”

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“Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny. Compared to the water in the ocean, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple, the suffering that’s over and done with is more …”

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SN 13.8The Ocean (2nd) Dutiyasamuddasutta
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At Sāvatthī.

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“Mendicants, suppose the water in the ocean dried up and evaporated except for two or three drops.

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What do you think, mendicants? Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”

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“Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the ocean that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple, the suffering that’s over and done with is more …”

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SN 13.9A Mountain Pabbatasutta
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At Sāvatthī.

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“Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.

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What do you think, mendicants? Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”

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“Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple, the suffering that’s over and done with is more …”

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SN 13.10A Mountain (2nd) Dutiyapabbatasutta
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At Sāvatthī.

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“Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.

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What do you think, mendicants? Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”

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“Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.”

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SN 13.11A Mountain (3rd) Tatiyapabbatasutta
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At Sāvatthī.

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“Mendicants, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.

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What do you think, mendicants? Which is more: the seven pebbles the size of mung beans, or Sineru, the king of mountains?”

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“Sir, Sineru, the king of mountains, is certainly more. The seven pebbles the size of mung beans are tiny. Compared to Sineru, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

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“In the same way, compared with the achievements of a noble disciple accomplished in view, the achievements of the ascetics, brahmins, and wanderers of other religions is not nearly a hundredth, a thousandth, or a hundred thousandth part. So great is the achievement of the person accomplished in view, so great is their direct knowledge.”

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The Linked Discourses on comprehension are complete.

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Linked Discourses on the Elements

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The Chapter on Diversity

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SN 14.1Diversity of Elements Dhātunānattasutta
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At Sāvatthī.

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“Mendicants, I will teach you the diversity of elements. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what is the diversity of elements? The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, idea element, and mind consciousness element. This is called the diversity of elements.”

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SN 14.2Diversity of Contacts Phassanānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of contacts. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of contacts? The eye element gives rise to eye contact. The ear element … nose … tongue … body … The mind element gives rise to mind contact. That’s how diversity of elements gives rise to diversity of contacts.”

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SN 14.3Not Diversity of Contacts Nophassanānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements? The eye element gives rise to eye contact. Eye contact doesn’t give rise to the eye element. … The mind element gives rise to mind contact. Mind contact doesn’t give rise to the mind element. That’s how diversity of elements gives rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements.”

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SN 14.4Diversity of Feelings Vedanānānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings? The eye element gives rise to eye contact. Eye contact gives rise to the feeling born of eye contact. … The mind element gives rise to mind contact. Mind contact gives rise to the feeling born of mind contact. That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”

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SN 14.5Diversity of Feelings (2nd) Dutiyavedanānānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings doesn’t give rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of contacts, and diversity of contacts give rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements? The eye element gives rise to eye contact. Eye contact gives rise to feeling born of eye contact. Feeling born of eye contact doesn’t give rise to eye contact. Eye contact doesn’t give rise to the eye element. … The mind element gives rise to mind contact. Mind contact gives rise to feeling born of mind contact. Feeling born of mind contact doesn’t give rise to mind contact. Mind contact doesn’t give rise to the mind element. That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements.”

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SN 14.6External Diversity of Elements Bāhiradhātunānattasutta
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At Sāvatthī.

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“Mendicants, I will teach you the diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.”

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SN 14.7Diversity of Perceptions Saññānānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts, and diversity of thoughts give rise to diversity of desires, and diversity of desires give rise to diversity of passions, and diversity of passions give rise to diversity of searches?

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The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. … The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas.

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That’s how diversity of elements gives rise to diversity of perceptions, and diversity of perceptions gives rise to diversity of thoughts, and diversity of thoughts gives rise to diversity of desires, and diversity of desires gives rise to diversity of passions, and diversity of passions gives rise to diversity of searches.”

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SN 14.8No Diversity of Searches Nopariyesanānānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches doesn’t give rise to diversity of passions. Diversity of passions doesn’t give rise to diversity of desires. Diversity of desires doesn’t give rise to diversity of thoughts. Diversity of thoughts doesn’t give rise to diversity of perceptions. Diversity of perceptions doesn’t give rise to diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements?

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The sight element gives rise to the perception of sights … The idea element gives rise to the perception of ideas … the search for ideas. The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element.

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That’s how diversity of elements gives rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements.”

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SN 14.9Diversity of Gains Bāhiraphassanānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of perceptions … diversity of searches give rise to diversity of gains?

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The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to sight contact. Sight contact gives rise to feeling born of sight contact. Feeling born of sight contact gives rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. Searching for sights gives rise to gaining sights … The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to idea contact. Idea contact gives rise to feeling born of idea contact. Feeling born of idea contact gives rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas. Searching for ideas gives rise to gaining ideas.

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That’s how diversity of elements gives rise to diversity of perceptions … diversity of searches gives rise to diversity of gains.”

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SN 14.10No Diversity of Gains Dutiyabāhiraphassanānattasutta
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At Sāvatthī.

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“Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. … contacts … feelings … desires … passions … Diversity of searches gives rise to diversity of gains. Diversity of gains doesn’t give rise to diversity of searches. Diversity of searches doesn’t give rise to diversity of passions. … desires … feelings … contacts … thoughts … Diversity of perceptions doesn’t give rise to diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

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And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts? contacts … feelings … desires … passions … searches … gains … while diversity of gains doesn’t give rise to diversity of searches … passions … desires … feelings … contacts … thoughts … perceptions … elements?

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The sight element gives rise to the perception of sights … The idea element gives rise to the perception of ideas … The search for ideas gives rise to gaining ideas. The gaining of ideas doesn’t give rise to the search for ideas. The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to feeling born of idea contact. Feeling born of idea contact doesn’t give rise to idea contact. Idea contact doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element.

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That’s how diversity of elements gives rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements.”

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Chapter Two

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SN 14.11Seven Elements Sattadhātusutta
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At Sāvatthī.

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“Mendicants, there are these seven elements. What seven? The element of light, the element of beauty, the element of the dimension of infinite space, the element of the dimension of infinite consciousness, the element of the dimension of nothingness, the element of the dimension of neither perception nor non-perception, and the element of the cessation of perception and feeling. These are the seven elements.”

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When he said this, one of the mendicants asked the Buddha, “Sir, due to what does each of these elements appear?”

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“Mendicant, the element of light appears due to the element of darkness. The element of beauty appears due to the element of ugliness. The element of the dimension of infinite space appears due to the element of form. The element of the dimension of infinite consciousness appears due to the element of the dimension of infinite space. The element of the dimension of nothingness appears due to the element of the dimension of infinite consciousness. The element of the dimension of neither perception nor non-perception appears due to the element of the dimension of nothingness. The element of the cessation of perception and feeling appears due to the element of cessation.”

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“Sir, how is each of these elements to be attained?”

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“The elements of light, beauty, the dimension of infinite space, the dimension of infinite consciousness, and the dimension of nothingness are attainments with perception. The element of the dimension of neither perception nor non-perception is an attainment with only a residue of conditioned phenomena. The element of the cessation of perception and feeling is an attainment of cessation.”

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SN 14.12With a Cause Sanidānasutta
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At Sāvatthī.

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“Mendicants, sensual, malicious, and cruel thoughts arise for a reason, not without reason.

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And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason? The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures. An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.

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The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches … An unlearned ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.

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The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel thoughts. … cruel desires … cruel passions … cruel searches … An unlearned ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.

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Suppose a person was to drop a burning torch in a thicket of dry grass. If they don’t quickly extinguish it with their hands and feet, the creatures living in the grass and wood would come to ruin.

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In the same way, a corrupt perception might arise in an ascetic or brahmin. If they don’t quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll suffer in the present life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

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Thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason.

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And how do thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason? The element of renunciation gives rise to perceptions of renunciation. Perceptions of renunciation give rise to thoughts of renunciation. Thoughts of renunciation give rise to enthusiasm for renunciation. Enthusiasm for renunciation gives rise to fervor for renunciation. Fervor for renunciation gives rise to the search for renunciation. A learned noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.

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The element of good will gives rise to perceptions of good will. Perceptions of good will give rise to thoughts of good will. … enthusiasm for good will … fervor for good will … the search for good will. A learned noble disciple on a search for good will behaves well in three ways: by body, speech, and mind.

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The element of harmlessness gives rise to perceptions of harmlessness. Perceptions of harmlessness give rise to thoughts of harmlessness. … enthusiasm for harmlessness … fervor for harmlessness … the search for harmlessness. A learned noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind.

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Suppose a person was to drop a burning torch in a thicket of dry grass. If they were to quickly extinguish it with their hands and feet, the creatures living in the grass and wood wouldn’t come to ruin.

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In the same way, a corrupt perception might arise in an ascetic or brahmin. If they quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll be happy in the present life, free of distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a good place.”

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SN 14.13In the Brick Hall Giñjakāvasathasutta
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At one time the Buddha was staying at Ñātika in the brick house. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, an element gives rise to a perception, a view, and a thought.”

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When he said this, Venerable Kaccāna said to the Buddha, “Sir, regarding those who are not fully awakened Buddhas, there is a view that they are in fact fully awakened Buddhas. Due to what does this view appear?”

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“It’s a mighty thing, Kaccāna, the element of ignorance. An inferior element gives rise to inferior perceptions, inferior views, inferior thoughts, inferior intentions, inferior aims, inferior wishes, an inferior person, and inferior speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the inferior. I say that their rebirth is inferior.

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A middling element gives rise to middling perceptions, middling views, middling thoughts, middling intentions, middling aims, middling wishes, a middling person, and middling speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the middling. I say that their rebirth is middling.

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A superior element gives rise to superior perceptions, superior views, superior thoughts, superior intentions, superior aims, superior wishes, a superior person, and superior speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the superior. I say that their rebirth is superior.”

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SN 14.14Bad Convictions Hīnādhimuttikasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.

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In the past, too, sentient beings came together and converged because of an element. …

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In the future, too, sentient beings will come together and converge because of an element. …

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At present, too, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.”

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SN 14.15Walking Together Caṅkamasutta
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At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Sāriputta was walking together with several mendicants not far from the Buddha. Venerable Mahāmoggallāna was doing likewise, as were Venerable Mahākassapa, Venerable Anuruddha, Venerable Puṇṇa son of Mantāṇī, Venerable Upāli, Venerable Ānanda, and Devadatta.

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Then the Buddha said to the mendicants, “Mendicants, do you see Sāriputta walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants have great wisdom. Do you see Moggallāna walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants have great psychic power. Do you see Kassapa walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants advocate austerities. Do you see Anuruddha walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants have clairvoyance. Do you see Puṇṇa son of Mantāṇī walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants are Dhamma speakers. Do you see Upāli walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants are experts in monastic law. Do you see Ānanda walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants are very learned. Do you see Devadatta walking together with several mendicants?”

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“Yes, sir.”

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“All of those mendicants have corrupt wishes.

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Sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.

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In the past, in the future, and also in the present, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. Those who have good convictions come together and converge with those who have good convictions.”

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SN 14.16With Verses Sagāthāsutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. In the past …

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In the future …

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At present, too, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions.

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It’s like how dung comes together with dung, urine with urine, spit with spit, pus with pus, and blood with blood. In the same way, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions. In the past … In the future … At present, too, sentient beings come together and converge because of an element. Those who have bad convictions come together and converge with those who have bad convictions.

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Sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions. In the past …

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In the future … At present, too, sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions.

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It’s like how milk comes together with milk, oil with oil, ghee with ghee, honey with honey, and molasses with molasses. In the same way, sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions. In the past … In the future … At present, too, sentient beings come together and converge because of an element. Those who have good convictions come together and converge with those who have good convictions.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Socializing promotes entanglement;
they’re cut off by being aloof.
If you’re lost in the middle of a great sea,
and you clamber up on a little log, you’ll sink.

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So too, a person who lives well
sinks by relying on a lazy person.
Hence you should avoid such
a lazy person who lacks energy.

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Dwell with the noble ones
who are secluded and determined
and always energetic;
the astute who practice absorption.”

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SN 14.17Faithless Assaddhasaṁsandanasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless, the unconscientious with the unconscientious, the imprudent with the imprudent, the unlearned with the unlearned, the lazy with the lazy, the unmindful with the unmindful, and the witless with the witless.

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In the past, too, sentient beings came together and converged because of an element. …

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In the future, too, sentient beings will come together and converge because of an element. …

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At present, too, sentient beings come together and converge because of an element. …

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Sentient beings come together and converge because of an element: the faithful with the faithful, the conscientious with the conscientious, the prudent with the prudent, the learned with the learned, the energetic with the energetic, the mindful with the mindful, and the wise with the wise. In the past … In the future … At present, too, sentient beings come together and converge because of an element. …”

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SN 14.18Beginning With the Faithless Assaddhamūlakasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless, the unconscientious with the unconscientious, the witless with the witless, the faithful with the faithful, the conscientious with the conscientious, and the wise with the wise. In the past … In the future …

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At present, too, sentient beings come together and converge because of an element. …

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Sentient beings come together and converge because of an element: the faithless with the faithless, the imprudent with the imprudent, the witless with the witless, the faithful with the faithful, the prudent with the prudent, and the wise with the wise.

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(The following should be told in full like the first section.)

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Sentient beings come together because of an element: the faithless … unlearned … witless … the faithful …

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Sentient beings come together because of an element: the faithless … lazy … witless. the faithful … energetic … wise.

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Sentient beings come together because of an element: the faithless … unmindful … witless. the faithful … mindful … wise.”

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SN 14.19Beginning With the Shameless Ahirikamūlakasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the unconscientious with the unconscientious … imprudent … witless. The conscientious with the conscientious … prudent … wise.

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… shameless … unlearned … witless. The conscientious with the conscientious … learned … wise.

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… shameless … lazy … witless. The conscientious with the conscientious … energetic … wise.

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… shameless … unmindful … witless. The conscientious with the conscientious … mindful … wise.”

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SN 14.20Beginning With Imprudence Anottappamūlakasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the imprudent with the imprudent … unlearned … witless. The prudent with the prudent … learned … wise.

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… the imprudent with the imprudent … lazy … witless. The prudent with the prudent … energetic … wise.

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… the imprudent with the imprudent … unmindful … witless. The prudent with the prudent … mindful … wise.”

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SN 14.21Beginning With the Unlearned Appassutamūlakasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the unlearned with the unlearned … lazy … witless. The learned with the learned … energetic … wise.

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… the unlearned with the unlearned … unmindful … witless. The learned with the learned … mindful … wise.”

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SN 14.22Beginning With the Lazy Kusītamūlakasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the lazy with the lazy … unmindful … witless … energetic … mindful … wise …”

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(Tell all in full for the past, future, and present.)

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The Chapter on Ways of Performing Deeds

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SN 14.23Lacking Immersion Asamāhitasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless … shameless … imprudent … lacking immersion … witless …

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The faithful with the faithful … conscientious … prudent … possessing immersion … and the wise with the wise.”

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SN 14.24Unethical Dussīlasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: the faithless with the faithless … shameless … imprudent … unethical … witless …

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The faithful with the faithful … conscientious … prudent … ethical … and the wise with the wise.”

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SN 14.25The Five Precepts Pañcasikkhāpadasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal … commit sexual misconduct … lie … consume beer, wine, and liquor intoxicants …

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Those who refrain from killing living creatures … who refrain from stealing … who refrain from sexual misconduct … who refrain from lying … those who refrain from consuming beer, wine, and liquor intoxicants with those who refrain from consuming beer, wine, and liquor intoxicants.”

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SN 14.26Seven Ways of Performing Deeds Sattakammapathasutta
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At Sāvatthī.

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“Mendicants, sentient beings come together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal … commit sexual misconduct … lie … speak divisively … speak harshly … talk nonsense …

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Those who refrain from killing living creatures. … who refrain from stealing … who refrain from sexual misconduct … who refrain from lying … who refrain from divisive speech … who refrain from harsh speech … who refrain from talking nonsense with those who refrain from talking nonsense.”

-
-
-
SN 14.27Ten Ways of Performing Deeds Dasakammapathasutta
-

At Sāvatthī.

-

“Mendicants, sentient beings come together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal … commit sexual misconduct … lie … speak divisively … speak harshly … talk nonsense … are covetous … are malicious … have wrong view …

-

Those who refrain from killing living creatures … who refrain from stealing … who refrain from sexual misconduct … who refrain from lying … who refrain from divisive speech … who refrain from harsh speech … who refrain from talking nonsense … are not covetous … are not malicious … have right view with those who have right view.”

-
-
-
SN 14.28The Eightfold Path Aṭṭhaṅgikasutta
-

At Sāvatthī.

-

“Mendicants, sentient beings come together and converge because of an element: those of wrong view with those of wrong view … wrong thought … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … wrong immersion …

-

Those who have right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion with those who have right immersion.”

-
-
-
SN 14.29Ten Factored Path Dasaṅgasutta
-

At Sāvatthī.

-

“Mendicants, sentient beings come together and converge because of an element: those of wrong view with those of wrong view … wrong thought … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … wrong immersion … wrong knowledge … wrong freedom …

-

Those who have right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion … right knowledge … right freedom with those who have right freedom.”

-

(Tell all in full for the past, future, and present.)

-
-

Chapter Four

-
-
SN 14.30Four Elements Catudhātusutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. These are the four elements.”

-
-
-
SN 14.31Before Awakening Pubbesambodhasutta
-

At Sāvatthī.

-

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification, the drawback, and the escape when it comes to the earth element … the water element … the fire element … and the air element?’

-

Then it occurred to me: ‘The pleasure and happiness that arise from the earth element: this is its gratification. That the earth element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the earth element: this is its escape. The pleasure and happiness that arise from the water element … The pleasure and happiness that arise from the fire element … The pleasure and happiness that arise from the air element: this is its gratification. That the air element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the air element: this is its escape.’

-

As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

-

But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

-

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

-
-
-
SN 14.32In Search of Gratification Acariṁsutta
-

At Sāvatthī.

-

“Mendicants, I went in search of the earth element’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the earth element. I went in search of the earth element’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the drawback in the earth element. I went in search of escape from the earth element, and I found it. I’ve seen clearly with wisdom the full extent of escape from the earth element.

-

I went in search of the water element’s gratification … I went in search of the fire element’s gratification … I went in search of the air element’s gratification …

-

As long as I didn’t truly understand these four elements’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

-

But when I did truly understand the four elements’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

-

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

-
-
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SN 14.33If There Was No Nocedaṁsutta
-

At Sāvatthī.

-

“Mendicants, if there were no gratification in the earth element, sentient beings wouldn’t be aroused by it. But since there is gratification in the earth element, sentient beings are aroused by it. If the earth element had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the earth element has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the earth element, sentient beings wouldn’t escape from it. But since there is an escape from the earth element, sentient beings do escape from it.

-

If there were no gratification in the water element … If there were no gratification in the fire element … If there were no gratification in the air element …

-

As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.

-

But when sentient beings truly understand these four elements’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

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-
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SN 14.34Exclusively Painful Ekantadukkhasutta
-

At Sāvatthī.

-

“Mendicants, if the earth element were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because the earth element is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it.

-

If the water element … If the fire element … If the air element …

-

If the earth element was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because the earth element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.

-

If the water element … If the fire element … If the air element was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because the air element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.”

-
-
-
SN 14.35Taking Pleasure Abhinandasutta
-

At Sāvatthī.

-

“Mendicants, if you take pleasure in the earth element, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering. If you take pleasure in the water element … If you take pleasure in the fire element … If you take pleasure in the air element, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

-

If you don’t take pleasure in the earth element, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering. If you don’t take pleasure in the water element … If you don’t take pleasure in the fire element … If you don’t take pleasure in the air element, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.”

-
-
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SN 14.36Arising Uppādasutta
-

At Sāvatthī.

-

“Mendicants, the arising, continuation, rebirth, and manifestation of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of the water element … The arising, continuation, rebirth, and manifestation of the fire element … The arising, continuation, rebirth, and manifestation of the air element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

-

The cessation, settling, and ending of the earth element is the cessation of suffering, the settling of diseases, and the ending of old age and death. The cessation, settling, and ending of the water element … The cessation, settling, and ending of the fire element … The cessation, settling, and ending of the air element is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

-
-
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SN 14.37Ascetics and Brahmins Samaṇabrāhmaṇasutta
-

At Sāvatthī.

-

“Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. There are ascetics and brahmins who don’t truly understand these four elements’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

-

There are ascetics and brahmins who do truly understand these four elements’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

-
-
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SN 14.38Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
-

At Sāvatthī.

-

“Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. There are ascetics and brahmins who don’t truly understand these four elements’ origin, ending, gratification, drawback, and escape …

-

(Tell all in full.)

-

There are ascetics and brahmins who do truly understand these four elements’ origin, ending, gratification, drawback, and escape …”

-
-
-
SN 14.39Ascetics and Brahmins (3rd) Tatiyasamaṇabrāhmaṇasutta
-

At Sāvatthī.

-

“Mendicants, there are ascetics and brahmins who don’t understand the earth element, its origin, its cessation, and the practice that leads to its cessation. They don’t understand the water element … fire element … air element … Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

-

There are ascetics and brahmins who do understand the earth element, its origin, its cessation, and the practice that leads to its cessation. They do understand the water element … the fire element … the air element … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

-

The Linked Discourses on the elements are complete.

-
-

Linked Discourses on the Unknowable Beginning

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- -
-

Chapter One

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SN 15.1Grass and Sticks Tiṇakaṭṭhasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a person was to strip all the grass, sticks, branches, and leaves in the Black Plum Tree Land, gather them together into one pile, and chop them each into four inch pieces. They’d lay them down, saying: ‘This is my mother, this is my grandmother.’ The grass, sticks, branches, and leaves of the Black Plum Tree Land would run out before that person’s mothers and grandmothers.

-

Why is that? Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.2The Earth Pathavīsutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a person was to make the whole earth into clay balls the size of jujube seeds. They’d lay them down, saying: ‘This is my father, this is my grandfather.’ The whole earth would run out before that person’s fathers and grandfathers.

-

Why is that? Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.3Tears Assusutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. What do you think? Which is more: the flow of tears you’ve shed while roaming and transmigrating for such a very long time—weeping and wailing from being united with the unloved and separated from the loved—or the water in the four oceans?”

-

“As we understand the Buddha’s teaching, the flow of tears we’ve shed while roaming and transmigrating is more than the water in the four oceans.”

-

“Good, good, mendicants! It’s good that you understand my teaching like this. The flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans. For a long time you’ve undergone the death of a mother … father … brother … sister … son … daughter … loss of relatives … loss of wealth … or loss through illness. From being united with the unloved and separated from the loved, the flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.4Mother’s Milk Khīrasutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

-

What do you think? Which is more: the mother’s milk you’ve drunk while roaming and transmigrating for such a very long time, or the water in the four oceans?”

-

“As we understand the Buddha’s teaching, the mother’s milk we’ve drunk while roaming and transmigrating is more than the water in the four oceans.”

-

“Good, good, mendicants! It’s good that you understand my teaching like this. The mother’s milk you’ve drunk while roaming and transmigrating for such a very long time is more than the water in the four oceans.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.5A Mountain Pabbatasutta
-

At Sāvatthī.

-

Then a mendicant went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, how long is an eon?”

-

“Mendicant, an eon is long. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

-

“But sir, is it possible to give a simile?”

-

“It’s possible,” said the Buddha.

-

“Suppose there was a huge stone mountain, a league long, a league wide, and a league high, with no cracks or holes, one solid mass. And as each century passed someone would stroke it once with a fine cloth from Kāsi. By this means the huge stone mountain would be worn away before the eon comes to an end. That’s how long an eon is. And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.6A Mustard Seed Sāsapasutta
-

At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, how long is an eon?”

-

“Mendicant, an eon is long. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

-

“But sir, is it possible to give a simile?”

-

“It’s possible,” said the Buddha.

-

“Suppose there was an iron city, a league long, a league wide, and a league high, full of mustard seeds pressed into balls. And as each century passed someone would remove a single mustard seed. By this means the huge heap of mustard seeds would be used up before the eon comes to an end. That’s how long an eon is. And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.7Disciples Sāvakasutta
-

At Sāvatthī.

-

Then several mendicants went up to the Buddha … and asked him, “Sir, how many eons have passed?”

-

“Mendicants, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”

-

“But sir, is it possible to give a simile?”

-

“It’s possible,” said the Buddha.

-

“Suppose there were four disciples with a lifespan of a hundred years. And each day they would each recollect a hundred thousand eons. Those four disciples would pass away after a hundred years and there would still be eons that they haven’t recollected. That’s how many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.8The Ganges Gaṅgāsutta
-

Near Rājagaha, in the Bamboo Grove. Then a certain brahmin went up to the Buddha, and exchanged greetings with him.

-

When the greetings and polite conversation were over, he sat down to one side and asked the Buddha, “Mister Gotama, how many eons have passed?”

-

“Brahmin, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”

-

“But Mister Gotama, can you give a simile?”

-

“I can,” said the Buddha.

-

“Consider the Ganges river from where it originates to where it meets the ocean. Between these places it’s not easy to calculate how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand. The eons that have passed are more than this. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.

-

Why is that? Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-

When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

-
-
-
SN 15.9A Stick Daṇḍasutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the end. It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.10A Single Person Puggalasutta
-

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, transmigration has no known beginning. … One person roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla, if they were gathered together and not lost.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“If the bones of a single person
for a single eon were gathered up,
they’d make a pile the size of a mountain:
so said the great seer.

-

And this is declared to be
as huge as Mount Vepulla,
higher than the Vulture’s Peak
in the Magadhan mountain range.

-

But then, with right understanding,
a person sees the noble truths—
suffering, suffering’s origin,
suffering’s transcendence,
and the noble eightfold path
that leads to the stilling of suffering.

-

After roaming on seven times at most,
that person
makes an end of suffering,
with the ending of all fetters.”

-
-
-

Chapter Two

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SN 15.11In a Sorry State Duggatasutta
-

At one time the Buddha was staying near Sāvatthī.

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. When you see someone in a sorry state, in distress, you should conclude: ‘In all this long time, we too have undergone the same thing.’ Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.12In a Good Way Sukhitasutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. … When you see someone in a good way, in a happy state, you should conclude: ‘In all this long time, we too have undergone the same thing.’

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.13Thirty Mendicants Tiṁsamattasutta
-

Near Rājagaha, in the Bamboo Grove. Then thirty mendicants from Pāvā went to the Buddha. All of them lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; yet they all still had fetters. They bowed to the Buddha and sat down to one side.

-

Then it occurred to the Buddha, “These thirty mendicants from Pāvā live in the wilderness, eat only almsfood, wear rag robes, and own just three robes; yet they all still have fetters. Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?”

-

Then the Buddha said to the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

-

What do you think? Which is more: the flow of blood you’ve shed when your head was chopped off while roaming and transmigrating for such a very long time, or the water in the four oceans?”

-

“As we understand the Buddha’s teaching, the flow of blood we’ve shed when our head was chopped off while roaming and transmigrating is more than the water in the four oceans.”

-

“Good, good, mendicants! It’s good that you understand my teaching like this. The flow of blood you’ve shed when your head was chopped off while roaming and transmigrating is indeed more than the water in the four oceans. For a long time you’ve been cows, and the flow of blood you’ve shed when your head was chopped off as a cow is more than the water in the four oceans. For a long time you’ve been buffalo … rams … goats … deer … chickens … pigs … For a long time you’ve been bandits, arrested for raiding villages, highway robbery, or adultery. And the flow of blood you’ve shed when your head was chopped off as a bandit is more than the water in the four oceans.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the thirty mendicants from Pāvā were freed from defilements by not grasping.

-
-
-
SN 15.14Mother Mātusutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. … It’s not easy to find a sentient being who in all this long time has not previously been your mother.

-

Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.15Father Pitusutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. … It’s not easy to find a sentient being who in all this long time has not previously been your father. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.16Brother Bhātusutta
-

At Sāvatthī.

-

“It’s not easy to find a sentient being who in all this long time has not previously been your brother. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.17Sister Bhaginisutta
-

At Sāvatthī.

-

“It’s not easy to find a sentient being who in all this long time has not previously been your sister. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.18Son Puttasutta
-

At Sāvatthī.

-

“It’s not easy to find a sentient being who in all this long time has not previously been your son. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.19Daughter Dhītusutta
-

At Sāvatthī.

-

“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. It’s not easy to find a sentient being who in all this long time has not previously been your daughter.

-

Why is that? Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

-
-
-
SN 15.20Mount Vepulla Vepullapabbatasutta
-

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Once upon a time, mendicants, this Mount Vepulla was known as Pācīnavaṁsa. And at that time people were known as Tivaras. The lifespan of the Tivaras was 40,000 years. It took them four days to climb Mount Vepulla, and four days to descend. At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. See, mendicants! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully quenched. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

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Once upon a time this Mount Vepulla was known as Vaṅkaka. And at that time people were known as Rohitassas. The lifespan of the Rohitassas was 30,000 years. It took them three days to climb Mount Vepulla, and three days to descend. At that time Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha arose in the world. Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. See, mendicants! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully quenched. So impermanent are conditions …

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Once upon a time this Mount Vepulla was known as Supassa. And at that time people were known as Suppiyas. The lifespan of the Suppiyas was 20,000 years. It took them two days to climb Mount Vepulla, and two days to descend. At that time Kassapa, the Blessed One, the perfected one, the fully awakened Buddha arose in the world. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja. See, mendicants! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully quenched. So impermanent are conditions …

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These days this Mount Vepulla is known as Vepulla. And these people are known as Magadhans. The lifespan of the Magadhans is short, brief, and fleeting. A long life is a hundred years or a little more. It takes the Magadhans an hour to climb Mount Vepulla, and an hour to descend. And now I am the Blessed One, the perfected one, the fully awakened Buddha who has arisen in the world. I have a fine pair of chief disciples named Sāriputta and Moggallāna. There will come a time when this mountain’s name will vanish, those people will die, and I will be fully extinguished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“For the Tivaras it was Pācīnavaṁsa,
for the Rohitassas, Vaṅkaka,
Supassa for the Suppiyas,
and Vepulla for the Magadhans.

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Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is blissful.”

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The Linked Discourses on the unknown beginning are complete.

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Linked Discourses with Kassapa

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The Chapter with Kassapa

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SN 16.1Content Santuṭṭhasutta
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At Sāvatthī.

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“Mendicants, Kassapa is content with any kind of robe, and praises such contentment. He doesn’t try to get hold of a robe in an improper way. He doesn’t get upset if he doesn’t get a robe. And if he does get a robe, he uses it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.

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Kassapa is content with any kind of almsfood …

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Kassapa is content with any kind of lodging …

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Kassapa is content with any kind of medicines and supplies for the sick …

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So you should train like this: ‘We will be content with any kind of robe, and praise such contentment. We won’t try to get hold of a robe in an improper way. We won’t get upset if we don’t get a robe. And if we do get a robe, we’ll use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.’

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(All should be told in full the same way.)

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‘We will be content with any kind of almsfood …’ ‘We will be content with any kind of lodging …’ ‘We will be content with any kind of medicines and supplies for the sick …’ That’s how you should train. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

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SN 16.2Imprudent Anottappīsutta
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So I have heard. At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana.

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Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:

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“Reverend Kassapa, it’s said that without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke. But if you’re keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.

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To what extent is this the case?”

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“Reverend, take a mendicant who doesn’t foster keenness by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re not keen.

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And how are you not prudent? Take a mendicant who doesn’t foster prudence by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re not prudent. That’s how without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke.

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And how are you keen? Take a mendicant who fosters keenness by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re keen.

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And how are you prudent? Take a mendicant who fosters prudence by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re prudent. That’s how if you’re keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.”

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SN 16.3Like the Moon Candūpamāsutta
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At Sāvatthī.

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“Mendicants, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude. Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. They’d withdraw their body and mind. In the same way, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude.

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Kassapa approaches families like the moon: withdrawn in body and mind, always the newcomer, and never rude.

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What do you think, mendicants? What kind of mendicant is worthy of approaching families?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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Then the Buddha waved his hand in space.

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“Mendicants, this hand is not stuck or held or caught in space. In the same way, when approaching families, a mendicant’s mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ They’re just as pleased and happy when others get something as they are when they get something. This kind of mendicant is worthy of approaching families.

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When Kassapa approaches families, his mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ He’s just as pleased and happy when others get something as he is when he gets something.

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What do you think, mendicants? What kind of mendicant’s teaching is pure, and what kind is impure?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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“Well then, mendicants, listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“Whoever teaches Dhamma to others with the thought: ‘Oh! May they listen to the teaching from me. When they’ve heard it, may they gain confidence in the teaching and demonstrate their confidence to me.’ Such a mendicant’s teaching is impure.

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Whoever teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ So they teach others because of the natural excellence of the teaching, out of compassion, kindness, and sympathy. Such a mendicant’s teaching is pure.

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Kassapa teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’

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Thus he teaches others because of the natural excellence of the teaching, out of sympathy, kindness, and sympathy. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

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SN 16.4Visiting Families Kulūpakasutta
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At Sāvatthī.

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“What do you think, mendicants? What kind of mendicant is worthy of visiting families? And what kind of mendicant is not worthy of visiting families?”

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“Our teachings are rooted in the Buddha. …” The Buddha said this:

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“Whoever visits families with the thought: ‘May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.’ If a mendicant with such a thought approaches a family and they don’t give, the mendicant feels slighted. And they experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, the mendicant feels slighted. And they experience pain and sadness because of that. That kind of mendicant is not worthy of visiting families.

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Whoever visits families with the thought: ‘When among other families, how could I possibly think:

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“May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.”’ If a mendicant with such a thought approaches a family and they don’t give, the mendicant doesn’t feel slighted. And they don’t experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, the mendicant doesn’t feel slighted. And they don’t experience pain and sadness because of that. That kind of mendicant is worthy of visiting families.

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Kassapa visits families with the thought: ‘When among other families, how could I possibly think:

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“May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.”’ With such a thought, if he approaches a family and they don’t give, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

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SN 16.5Old Age Jiṇṇasutta
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So I have heard. Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you. So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.”

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“For a long time, sir, I’ve lived in the wilderness, eaten only almsfood, worn rag robes, and owned just three robes; and I’ve praised these things. I’ve been one of few wishes, content, secluded, aloof, and energetic; and I’ve praised these things.”

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“But seeing what benefit, Kassapa, have you long practiced these things?”

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“Sir, seeing two benefits I have long practiced these things.

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I see happiness for myself in the this life. And I have sympathy for future generations, thinking: ‘Hopefully those who come after might follow my example.’ For they may think: ‘It seems that the awakened disciples of the Buddha for a long time lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.’ They’ll practice accordingly, which will be for their lasting welfare and happiness.

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Seeing these two benefits I have long practiced these things.”

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“Good, good, Kassapa! You’re acting for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.”

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SN 16.6Advice Ovādasutta
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Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

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“Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.

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Take the monk called Bhaṇḍa, Ānanda’s protégé. He’s been competing in studies with the monk called Abhiñjika, Anuruddha’s protégé. They say: ‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’”

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So the Buddha addressed one of the monks, “Please, monk, in my name tell the monk called Bhaṇḍa, Ānanda’s protégé, and the monk called Abhiñjika, Anuruddha’s protégé that the teacher summons them.”

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“Yes, sir,” that monk replied. He went to those monks and said, “Venerables, the teacher summons you.”

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“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:

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“Is it really true, monks, that you’ve been competing in studies, saying: ‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’”

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“Yes, sir.”

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“Have you ever known me to teach the Dhamma like this: ‘Please mendicants, compete in studies to see who can recite more and better and longer’?”

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“No, sir.”

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“If you’ve never known me to teach the Dhamma like this, then what exactly do you know and see, you futile men, that after going forth in such a well explained teaching and training you’d compete in studies to see who can recite more and better and longer?”

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Then those monks bowed with their heads at the Buddha’s feet and said, “We have made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained teaching and training we competed in studies to see who can recite more and better and longer. Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”

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“Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

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SN 16.7Advice (2nd) Dutiyaovādasutta
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Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side.

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The Buddha said to him, “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

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“Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.

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Sir, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

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It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.

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In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

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A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An irritable individual is in decline. An acrimonious individual is in decline. When there are no mendicant advisers there is decline.

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Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

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It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.

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In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

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A faithful individual doesn’t decline. An individual with a conscience doesn’t decline. A prudent individual doesn’t decline. An energetic individual doesn’t decline. A wise individual doesn’t decline. A loving individual doesn’t decline. A kind individual doesn’t decline. When there are mendicant advisers there is no decline.”

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“Good, good, Kassapa! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth …

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When there are no mendicant advisers there is decline.

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Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline …

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When there are mendicant advisers there is no decline.”

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SN 16.8Advice (3rd) Tatiyaovādasutta
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Near Rājagaha, in the squirrels’ feeding ground. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

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“Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.”

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“Kassapa, that’s because formerly the senior mendicants lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.

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The senior mendicants invite such a mendicant to a seat, saying: ‘Welcome, mendicant! What is this mendicant’s name? This mendicant is good-natured; he really wants to train. Please, mendicant, take a seat.’

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Then the junior mendicants think: ‘It seems that when a mendicant lives in the wilderness … and is energetic, and praises these things, senior mendicants invite them to a seat …’ They practice accordingly. That is for their lasting welfare and happiness.

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But these days, Kassapa, the senior mendicants don’t live in the wilderness … and aren’t energetic; and they don’t praise these things.

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When a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat: ‘Welcome, mendicant! What is this mendicant’s name? This mendicant is good-natured; he really likes his fellow monks. Please, mendicant, take a seat.’

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Then the junior mendicants think: ‘It seems that when a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat …’ They practice accordingly. That is for their lasting harm and suffering. And if it could ever be rightly said that spiritual practitioners are imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said.”

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SN 16.9Absorptions and Insights Jhānābhiññasutta
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At Sāvatthī.

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“Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa.

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Whenever I want, as the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And so does Kassapa.

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Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ And so does Kassapa.

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Whenever I want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. And so does Kassapa.

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Whenever I want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space. And so does Kassapa.

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Whenever I want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I enter and remain in the dimension of infinite consciousness. And so does Kassapa.

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Whenever I want, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I enter and remain in the dimension of nothingness. And so does Kassapa.

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Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception. And so does Kassapa.

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Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling. And so does Kassapa.

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Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the realm of divinity. And so does Kassapa.

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Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and heavenly, whether near or far. And so does Kassapa.

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Whenever I want, I understand the minds of other beings and individuals, having comprehended them with my mind. I understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … unfreed mind … And so does Kassapa.

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Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details. And so does Kassapa.

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Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. And so does Kassapa.

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I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Kassapa.”

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SN 16.10The Nuns’ Quarters Upassayasutta
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So I have heard. At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said, “Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”

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“You go, Reverend Ānanda. You have many duties and responsibilities.”

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And a second time …

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And a third time, Ānanda said, “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.”

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Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat on the seat spread out. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left.

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But the nun Thullatissā was upset and blurted out, “What is Mister Mahākassapa thinking, that he’d teach Dhamma in front of Mister Ānanda, the Videhan sage? He’s like a needle seller who thinks they can sell a needle to a needle maker!”

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Mahākassapa heard Thullatissā say these words, and he said to Ānanda, “Is that right, Reverend Ānanda? Am I the needle seller and you the needle maker? Or am I the needle maker and you the needle seller?”

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“Forgive her, sir. The woman’s a fool.”

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“Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further!

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What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Ānanda’?”

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“No, sir.”

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“I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa. …’

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(The nine progressive meditations and the five insights should be told in full.)

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What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Ānanda’?”

-

“No, sir.”

-

“I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Kassapa.’

-

Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”

-

But the nun Thullatissā fell from the spiritual life.

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SN 16.11Robes Cīvarasutta
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At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of mendicants.

-

And at that time thirty of Ānanda’s mendicant protégés resigned the training and returned to a lesser life. Most of them were youths.

-

When Venerable Ānanda had wandered in the Southern Hills as long as he pleased, he set out for Rājagaha, to the Bamboo Grove, the squirrels’ feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him:

-

“Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?”

-

“Sir, the Buddha laid down that rule for three reasons. For keeping difficult persons in check and for the comfort of good-hearted mendicants. To prevent those of corrupt wishes from taking sides and dividing the Saṅgha. And out of consideration for families. These are the three reasons why the Buddha laid down that rule.”

-

“So what exactly are you doing, wandering together with these junior mendicants? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness. It’s like you’re wandering about wrecking crops and ruining families! Your following is falling apart, Reverend Ānanda, and those just getting started are slipping away. Yet this boy knows no bounds!”

-

“Though there are grey hairs on my head, I still can’t escape being called a boy by Venerable Mahākassapa.”

-

“It’s because you wander with these junior mendicants. … Your following is falling apart, Reverend Ānanda, and those just getting started are slipping away. Yet this boy knows no bounds!”

-

The nun Thullanandā heard a rumor that Mister Mahākassapa had rebuked Mister Ānanda the Videhan sage by calling him a boy.

-

She was upset and blurted out, “How can Mister Mahākassapa, who formerly followed another religion, presume to rebuke Mister Ānanda the Videhan sage by calling him a boy?”

-

Mahākassapa heard Thullanandā say these words, and he said to Ānanda, “Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection.

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Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall acknowledging any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha.

-

Formerly when I was still a layman, I thought: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

-

When I had gone forth, I traveled along the road between Rājagaha and Nāḷandā, where I saw the Buddha sitting at the Many Sons Shrine. Seeing him, I thought: ‘If I’m ever to see a Teacher, it would be this Blessed One! If I’m ever to see a Holy One, it would be this Blessed One! If I’m ever to see a fully awakened Buddha, it would be this Blessed One!’

-

Then I bowed with my head at the Buddha’s feet and said: ‘Sir, the Buddha is my Teacher, I am his disciple! The Buddha is my Teacher, I am his disciple!’

-

The Buddha said to me, ‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode. But Kassapa, when I say that I know and see I really do know and see.

-

So you should train like this: “I will set up a keen sense of conscience and prudence for seniors, juniors, and those in the middle.” That’s how you should train.

-

And you should train like this: “Whenever I hear a teaching connected with what’s skillful, I will pay attention, apply the mind, concentrate wholeheartedly, and actively listen to that teaching.” That’s how you should train.

-

And you should train like this: “I will never neglect mindfulness of the body that is full of pleasure.” That’s how you should train.’

-

And when the Buddha had given me this advice he got up from his seat and left. For seven days I ate the nation’s almsfood as a debtor. On the eighth day I was enlightened.

-

And then the Buddha left the road and went to the root of a certain tree. So I spread out my outer robe of patches folded in four and said to him, ‘Sir, sit here. That would be for my lasting welfare and happiness.’

-

The Buddha sat on the seat spread out and said to me, ‘Kassapa, this outer robe of patches is soft.’

-

‘Sir, please accept my outer robe of patches out of sympathy.’

-

‘In that case, Kassapa, will you wear my worn-out hempen rag robe?’

-

‘I will wear it, sir.’

-

And so I presented my outer robe of patches to the Buddha, and the Buddha presented me with his worn-out hempen rag robe.

-

For if anyone should be rightly called the Buddha’s true-born son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it’s me.

-

Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. …

-

(The nine progressive meditations and the five insights should be told in full.)

-

I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.

-

Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”

-

But the nun Thullanandā fell from the spiritual life.

-
-
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SN 16.12The Realized One After Death Paraṁmaraṇasutta
-

At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana.

-

Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:

-

“Reverend Kassapa, does a realized one still exist after death?”

-

“Reverend, this has not been declared by the Buddha.”

-

“Well then, does a realized one no longer exist after death?”

-

“This too has not been declared by the Buddha.”

-

“Well then, does a realized one both still exist and no longer exist after death?”

-

“This too has not been declared by the Buddha.”

-

“Well then, does a realized one neither still exist nor no longer exist after death?”

-

“This too has not been declared by the Buddha.”

-

“And why has this not been declared by the Buddha?”

-

“Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has not been declared by the Buddha.”

-

“So what now has been declared by the Buddha?” “‘This is suffering’ has been declared by the Buddha. ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”

-

“And why has this been declared by the Buddha?”

-

“Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has been declared by the Buddha.”

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SN 16.13The Counterfeit of the True Teaching Saddhammappatirūpakasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:

-

“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

-

“That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.

-

It’s like native gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world. But when counterfeit gold appears in the world then native gold disappears.

-

In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.

-

It’s not the elements of earth, water, fire, or air that make the true teaching disappear. Rather, it’s the silly people who appear right here that make the true teaching disappear. The true teaching doesn’t disappear like a ship that sinks all at once.

-

There are five detrimental things that lead to the decline and disappearance of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five detrimental things lead to the decline and disappearance of the true teaching.

-

There are five things that lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five things lead to the continuation, persistence, and enduring of the true teaching.”

-

The Linked Discourses with Kassapa are complete.

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Linked Discourses on Gains and Honor

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Chapter One

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SN 17.1Brutal Dāruṇasutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.

-

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

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SN 17.2A Hook Baḷisasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.

-

Suppose a fisherman was to cast a baited hook into a deep lake. Seeing the bait, a fish would swallow it. And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.

-

‘Fisherman’ is a term for Māra the Wicked. ‘Hook’ is a term for possessions, honor, and popularity. Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

-

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

-

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

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-
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SN 17.3A Turtle Kummasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Once upon a time in a certain lake there was a large family of turtles that had lived there for a long time. Then one of the turtles said to another, ‘My dear turtle, don’t you go to that place.’

-

But that turtle did go to that place, and a hunter pierced her with a harpoon.

-

Then that turtle went back to the other turtle. When the other turtle saw her coming off in the distance, he said, ‘My dear turtle, I hope you didn’t go to that place!’

-

‘I did.’

-

‘But my dear turtle, I hope you’re not hurt or injured!’

-

‘I’m not hurt or injured. But this cord keeps dragging behind me.’

-

‘Indeed, my dear turtle, you’re hurt and injured! Your father and grandfather met with tragedy and disaster because of such a cord. Go now, you are no longer one of us.’

-

‘Hunter’ is a term for Māra the Wicked.

-

‘Harpoon’ is a term for possessions, honor, and popularity.

-

‘Cord’ is a term for greed and relishing.

-

Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has been pierced with a harpoon. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

-

So brutal are possessions, honor, and popularity. …”

-
-
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SN 17.4A Fleecy Sheep Dīghalomikasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Suppose a fleecy sheep was to enter a briar patch. She’d get caught, snagged, and trapped at every turn, coming to ruin.

-

In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms. They get caught, snagged, and trapped at every turn, coming to ruin.

-

So brutal are possessions, honor, and popularity. …”

-
-
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SN 17.5A Dung Beetle Mīḷhakasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Suppose there was a dung-eating beetle full of dung, stuffed with dung, and before her was a huge pile of dung. She’d look down on other beetles, thinking: ‘For I am a dung-eating beetle full of dung, stuffed with dung, and before me is a huge pile of dung.’

-

In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms. There they eat as much as they like, get invited back tomorrow, and have plenty of almsfood. When they get back to the monastery, they boast in the middle of a group of mendicants: ‘I ate as much as I liked, got invited back tomorrow, and had plenty of almsfood. I get robes, almsfood, lodgings, and medicines and supplies for the sick. But these other mendicants have little merit or significance, so they don’t get these things.’ With a mind overcome and overwhelmed by possessions, honor, and popularity, they look down on other good-hearted mendicants. This will be for their lasting harm and suffering.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.6A Bolt of Lightning Asanisutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Who should be struck by lightning? A trainee who comes into possessions, honor, and popularity before they achieve their heart’s desire.

-

‘Lightning strike’ is a term for possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

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-
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SN 17.7A Poisoned Arrow Diddhasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Who should be pierced by a poisoned arrow? A trainee who comes into possessions, honor, and popularity before they achieve their heart’s desire.

-

‘Arrow’ is a term for possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.8A Jackal Siṅgālasutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Mendicants, did you hear an old jackal howling at the crack of dawn?”

-

“Yes, sir.”

-

“That old jackal has the disease called mange. He’s not happy in his den, or at the root of a tree, or out in the open. Wherever he goes, stands, sits, or lies down he meets with tragedy and disaster.

-

In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They’re not happy in an empty hut, at the root of a tree, or out in the open. Wherever they go, stand, sit, or lie down they meet with tragedy and disaster.

-

So brutal are possessions, honor, and popularity. …”

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-
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SN 17.9Gale-force Winds Verambhasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

High in the atmosphere there are gale-force winds blowing. Any bird that flies there is flung about by those gale-force winds. Their feet go one way, their wings another, their head another, and their body another.

-

In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. He robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind. He rejects the training and returns to a lesser life. Some take his robe, others his bowl, others his sitting cloth, others his needle case, just like the bird flung about by the gale-force winds.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.10With Verses Sagāthakasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Take a case where I see a certain person whose mind is overcome and overwhelmed by honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

-

Take another case where I see a certain person whose mind is overcome and overwhelmed by lack of honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

-

And take another case where I see a certain person whose mind is overcome and overwhelmed by both honor and lack of honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

-

So brutal are possessions, honor, and popularity. …”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Whether they’re honored
or not honored, or both,
their immersion doesn’t waver
as they live diligently.

-

They persistently meditate
with subtle view and discernment.
Rejoicing in the ending of grasping,
they’re said to be a true person.”

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Chapter Two

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SN 17.11A Gold Cup Suvaṇṇapātisutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

When I’ve comprehended the mind of a certain person, I understand: ‘This venerable would not tell a deliberate lie even for the sake of a gold cup filled with silver powder.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

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-
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SN 17.12A Silver Pot Rūpiyapātisutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

When I’ve comprehended the mind of a certain person, I understand: ‘This venerable would not tell a deliberate lie even for the sake of a silver pot filled with gold powder.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.13–20A Gold Ingot, Etc. Suvaṇṇanikkhasuttādiaṭṭhaka
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At Sāvatthī.

-

“Mendicants, when I’ve comprehended the mind of a certain person, I understand: ‘This venerable would not tell a deliberate lie even for the sake of a gold ingot.’ …”

-

“‘… for the sake of a hundred gold ingots.’ …”

-

“‘… for the sake of a mountain of gold.’ …”

-

“‘… for the sake of a hundred mountains of gold.’ …”

-

“‘… for the sake of the whole earth full of gold.’ …”

-

“‘… for any kind of material reward.’ …”

-

“‘… for the sake of life.’ …”

-

“‘… for the sake of the finest lady in the land.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

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Chapter Three

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SN 17.21A Female Mātugāmasutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Even if you’re alone with a female she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.22The Finest Lady in the Land Kalyāṇīsutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Even if you’re alone with the finest lady in the land she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.23An Only Son Ekaputtakasutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

A faithful laywoman with a dear and beloved only son would rightly appeal to him, ‘My darling, please be like the householder Citta and Hatthaka of Ãḷavī.’

-

These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Ãḷavī.

-

‘But my darling, if you go forth from the lay life to homelessness, please be like Sāriputta and Moggallāna.’

-

These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

-

‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’

-

If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.24An Only Daughter Ekadhītusutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

A faithful laywoman with a dear and beloved only daughter would rightly appeal to her, ‘My darling, please be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.’

-

These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.

-

‘But my darling, if you go forth from the lay life to homelessness, please be like the nuns Khemā and Uppalavaṇṇā.’

-

These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

-

‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’ If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.25Ascetics and Brahmins Samaṇabrāhmaṇasutta
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At Sāvatthī.

-

“Mendicants, there are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

-

There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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-
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SN 17.26Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
-

At Sāvatthī.

-

“There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to possessions, honor, and popularity …

-

There are ascetics and brahmins who do truly understand …”

-
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SN 17.27Ascetics and Brahmins (3rd) Tatiyasamaṇabrāhmaṇasutta
-

At Sāvatthī.

-

“There are ascetics and brahmins who don’t truly understand possessions, honor, and popularity, their origin, their cessation, and the path that leads to their cessation …

-

There are ascetics and brahmins who do truly understand …”

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SN 17.28Skin Chavisutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pushing.

-

So brutal are possessions, honor, and popularity. …”

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-
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SN 17.29A Rope Rajjusutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pushing.

-

Suppose a strong man was to twist a tough horse-hair rope around your shin and tighten it. It would cut through the outer skin, the inner skin, the flesh, sinews, and bones, until it reached the marrow and kept pushing.

-

In the same way, possessions, honor, and popularity cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pushing.

-

So brutal are possessions, honor, and popularity. …”

-
-
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SN 17.30A Mendicant With Defilements Ended Bhikkhusutta
-

At Sāvatthī.

-

“Mendicants, possessions, honor, and popularity are an obstacle even for a mendicant who is perfected, with defilements ended.”

-

When he said this, Venerable Ānanda said to the Buddha, “Sir, what do possessions, honor, and popularity obstruct for a mendicant with defilements ended?”

-

“Ānanda, I don’t say that possessions, honor, and popularity obstruct the unshakable freedom of heart. But I do say that possessions, honor, and popularity obstruct the achievement of blissful meditations in this life for a meditator who is diligent, keen, and resolute.

-

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

-

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

-
-

Chapter Four

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SN 17.31Schism Bhindisutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Devadatta split the Saṅgha because his mind was overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

-
-
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SN 17.32Skillful Root Kusalamūlasutta
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At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Devadatta cut off his skillful root because his mind was overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

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SN 17.33Skillful Quality Kusaladhammasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Devadatta cut off his skillful quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

-
-
-
SN 17.34Bright Quality Sukkadhammasutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal …

-

Devadatta cut off his bright quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity. …”

-
-
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SN 17.35Shortly After He Left Acirapakkantasutta
-

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

-

“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

-

It’s like a banana tree … or a bamboo … or a reed, all of which bear fruit to their own ruin and downfall …

-

It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

-

So brutal are possessions, honor, and popularity. That’s how you should train.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“The banana tree is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a sinner,
as pregnancy destroys a mule.”

-
-
-
-
SN 17.36Five Hundred Carts Pañcarathasatasutta
-

Near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time Prince Ajātasattu was going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food.

-

Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Prince Ajātasattu is going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food.”

-

“Mendicants, don’t envy Devadatta’s possessions, honor, and popularity. As long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities.

-

If they were to pop a boil on a wild dog’s nose, it would get even wilder. In the same way, as long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities.

-

So brutal are possessions, honor, and popularity. …”

-
-
-
SN 17.37Mother Mātusutta
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke. When I’ve comprehended the mind of a certain person, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their mother.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

-

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

-
-
-
SN 17.38–43Father, Etc. Pitusuttādichakka
-

At Sāvatthī.

-

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke. When I’ve comprehended the mind of a certain person, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their father.’ …”

-

(Tell in full as in SN 17.37.)

-

“‘… brother.’ …”

-

“‘… sister.’ …”

-

“‘… son.’ …”

-

“‘… daughter.’ …”

-

“‘… wife.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

-

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

-

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

-

The Linked Discourses on possessions, honor, and popularity are complete.

-
-

Linked Discourses with Rāhula

-
- -
-

Chapter One

-
-
SN 18.1The Eye, Etc. Cakkhusutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“What do you think, Rāhula? Is the eye permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Is the ear permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is the nose permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is the tongue permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is the body permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is the mind permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

-

(The ten discourses of this series should be told in full the same way.)

-
-
-
SN 18.2Sights, Etc. Rūpasutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Are sights permanent or impermanent?”

-

“Impermanent, sir.” … “… sounds … smells … tastes … touches … Are ideas permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas. Being disillusioned, desire fades away. …”

-
-
-
SN 18.3Consciousness Viññāṇasutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is eye consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… ear consciousness … nose consciousness … tongue consciousness … body consciousness … Is mind consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Being disillusioned, desire fades away. …”

-
-
-
SN 18.4Contact Samphassasutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is eye contact permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… ear contact … nose contact … tongue contact … body contact … Is mind contact permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. Being disillusioned, desire fades away. …”

-
-
-
SN 18.5Feeling Vedanāsutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is feeling born of eye contact permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … Is feeling born of mind contact permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with feeling born of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. …”

-
-
-
SN 18.6Perceptions Saññāsutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is perception of sights permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… perception of sounds … perception of smells … perception of tastes … perception of touches … Is perception of ideas permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with the perception of sights, sounds, smells, tastes, touches, and ideas. …”

-
-
-
SN 18.7Intention Sañcetanāsutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is intention regarding sights permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … Is intention regarding ideas permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with intention regarding sights, sounds, smells, tastes, touches, and ideas. …”

-
-
-
SN 18.8Craving Taṇhāsutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is craving for sights permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… craving for sounds … craving for smells … craving for tastes … craving for touches … Is craving for ideas permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with craving for sights, sounds, smells, tastes, touches, and ideas. …”

-
-
-
SN 18.9Elements Dhātusutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is the earth element permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… the water element … the fire element … the air element … the space element … Is the consciousness element permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with the earth element, water element, fire element, air element, space element, and consciousness element …”

-
-
-
SN 18.10The Aggregates Khandhasutta
-

At Sāvatthī.

-

“What do you think, Rāhula? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“… feeling … perception … choices … Is consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

-
-

Chapter Two

-
-
SN 18.11The Eye, Etc. Cakkhusutta
-

So I have heard. At one time the Buddha was staying near Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

-

“What do you think, Rāhula? Is the eye permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“… the ear … the nose … the tongue … the body … Is the mind permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

-

(The ten discourses of this series should be told in full the same way.)

-
-
-
SN 18.12–20The Nine Discourses on Sights, Etc. Rūpādisuttanavaka
-

At Sāvatthī.

-

“What do you think, Rāhula? Are sights permanent or impermanent?”

-

“Impermanent, sir.” … “… sounds … smells … tastes … touches … ideas …”

-

“… eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness …”

-

“… eye contact … ear contact … nose contact … tongue contact … body contact … mind contact …”

-

“… feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact …”

-

“… perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of ideas …”

-

“… intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas …”

-

“… craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for ideas …”

-

“… the earth element … the water element … the fire element … the air element … the space element … the consciousness element …”

-

“… form … feeling … perception … choices … Is consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 18.21Tendency Anusayasutta
-

At Sāvatthī.

-

Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

-

“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

-
-
-
SN 18.22Rid of Conceit Apagatasutta
-

At Sāvatthī.

-

Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”

-

“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

-

When one truly sees any kind of feeling … perception … choices … When one truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

-

That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”

-

The Linked Discourses with Rāhula are complete.

-
-

Linked Discourses with Lakkhaṇa

-
- -
-

Chapter One

-
-
SN 19.1A Skeleton Aṭṭhisutta
-

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain. Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Lakkhaṇa and said to him, “Come, Reverend Lakkhaṇa, let’s enter Rājagaha for alms.”

-

“Yes, reverend,” Lakkhaṇa replied.

-

As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. So Lakkhaṇa said to Mahāmoggallāna, “What is the cause, Reverend Moggallāna, what is the reason you smiled?”

-

“Reverend Lakkhaṇa, it’s the wrong time for this question. Ask me when we’re in the Buddha’s presence.”

-

Then Lakkhaṇa and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from almsround, they went to the Buddha, bowed, and sat down to one side. Lakkhaṇa said to Mahāmoggallāna:

-

“Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. What is the cause, Reverend Moggallāna, what is the reason you smiled?”

-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

-

Then the Buddha said to the mendicants:

-

“Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

-

Formerly, I too saw that being, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

-

That being used to be a cattle butcher right here in Rājagaha. As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.”

-

(Tell all these discourses in full like this.)

-
-
-
SN 19.2A Piece of Meat Pesisutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scrap of meat flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screeched in pain. …” …

-

“That being used to be a cattle butcher right here in Rājagaha. …”

-
-
-
SN 19.3A Piece of Flesh Piṇḍasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a piece of flesh flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screeched in pain. …” …

-

“That being used to be a bird hunter right here in Rājagaha. …”

-
-
-
SN 19.4A Flayed Man Nicchavisutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed man flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as he screamed in pain. …” …

-

“That being used to be a sheep butcher right here in Rājagaha. …”

-
-
-
SN 19.5Sword Hairs Asilomasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were swords flying through the air. And those swords kept rising up and falling on his body as he screamed in pain. …” …

-

“That being used to be a pig butcher right here in Rājagaha. …”

-
-
-
SN 19.6Spear Hairs Sattisutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were spears flying through the air. And those spears kept rising up and falling on his body as he screamed in pain. …” …

-

“That being used to be a deer hunter right here in Rājagaha. …”

-
-
-
SN 19.7Arrow Hairs Usulomasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were arrows flying through the air. And those arrows kept rising up and falling on his body as he screamed in pain. …” …

-

“That being used to be a torturer right here in Rājagaha. …”

-
-
-
SN 19.8Needle Hairs Sūcilomasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air. And those needles kept rising up and falling on his body as he screamed in pain. …” …

-

“That being used to be a war herald right here in Rājagaha. …”

-
-
-
SN 19.9Needle Hairs (2nd) Dutiyasūcilomasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air. The needles bored into his head and out his mouth, into his mouth and out his chest, into his chest and out his belly, into his belly and out his thighs, into his thighs and out his calves, and into his calves and out his feet. And he screamed in pain. …” …

-

“That being used to be an informant right here in Rājagaha. …”

-
-
-
SN 19.10Pot Balls Kumbhaṇḍasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man with testicles as big as pots flying through the air. When he was walking he had to lift his testicles on to his shoulder. And when he sat down, he sat right on them. Vultures, crows, and hawks kept chasing him, pecking and clawing as he screamed in pain. …” …

-

“That being used to be a corrupt official right here in Rājagaha. …”

-
-

Chapter Two

-
-
SN 19.11Over His Head Sasīsakasutta
-

So I have heard. At one time near Rājagaha in the Bamboo Grove …

-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk over his head in a sewer. …” …

-

“That being used to be an adulterer right here in Rājagaha. …”

-
-
-
SN 19.12A Dung Eater Gūthakhādasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk in a sewer, eating dung with both hands. …” …

-

“That being used to be a nasty brahmin right here in Rājagaha. In the time of the Buddha Kassapa’s dispensation he invited the Saṅgha of mendicants for a meal. He filled a trough with dung and said: ‘My good men, eat as much as you like, and take what’s left.’ …”

-
-
-
SN 19.13A Flayed Woman Nicchavitthisutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed woman flying through the air. Vultures, crows, and hawks kept chasing her, pecking and clawing as she screamed in pain. …” …

-

“That woman used to be an adulteress right here in Rājagaha. …”

-
-
-
SN 19.14A Fishwife Maṅgulitthisutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a stinking fishwife flying through the air. Vultures, crows, and hawks kept chasing her, pecking and clawing as she screamed in pain. …” …

-

“That woman used to be a fortune-teller right here in Rājagaha. …”

-
-
-
SN 19.15A Sweltering Woman Okilinīsutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scorched woman, sooty and sweaty, flying through the air, as she screamed in pain. …” …

-

“That woman used to be the king of Kaliṅga’s chief queen. She was of jealous nature, and poured a brazier of hot coals over her co-wife. …” …

-
-
-
SN 19.16A Headless Trunk Asīsakasutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a headless trunk flying through the air. Its eyes and mouth were on its chest. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screamed in pain. …” …

-

“That being used to be an executioner called Hārika right here in Rājagaha. …”

-
-
-
SN 19.17A Bad Monk Pāpabhikkhusutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a monk flying through the air. His outer robe, bowl, belt, and body were burning, blazing, and glowing as he screamed in pain. …” …

-

“That monk used to be a bad monk in the time of Buddha Kassapa’s dispensation. …”

-
-
-
SN 19.18A Bad Nun Pāpabhikkhunīsutta
-

“I saw a nun flying through the air. Her outer robe was burning …” …

-

“She used to be a bad nun …”

-
-
-
SN 19.19A Bad Trainee Nun Pāpasikkhamānasutta
-

“I saw a trainee nun flying through the air. Her outer robe was burning …” …

-

“She used to be a bad trainee nun …”

-
-
-
SN 19.20A Bad Novice Monk Pāpasāmaṇerasutta
-

“I saw a novice monk flying through the air. His outer robe was burning …” …

-

“He used to be a bad novice monk …”

-
-
-
SN 19.21A Bad Novice Nun Pāpasāmaṇerīsutta
-

“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a novice nun flying through the air. Her outer robe, bowl, belt, and body were burning, blazing, and glowing as she screamed in pain. It occurred to me: ‘Oh, how incredible, how amazing! That there can be such a sentient being, such an entity, such an incarnation!’”

-

Then the Buddha said to the mendicants:

-

“Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

-

Formerly, I too saw that novice nun, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

-

That female novice used to be a bad novice nun in the time of the Buddha Kassapa’s dispensation. As a result of that deed she burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now she experiences the residual result of that deed in such an incarnation.”

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The Linked Discourses with Lakkhaṇa are complete.

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Linked Discourses with Similes

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The Chapter on the Similes

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SN 20.1A Roof Peak Kūṭasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

There the Buddha … said:

-

“Mendicants, the rafters of a bungalow all lean to the peak and meet at the peak, and when the peak is demolished they’re all demolished too. In the same way all unskillful qualities are rooted in ignorance and meet in ignorance, and when ignorance is demolished they’re all demolished too.

-

So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

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SN 20.2A Fingernail Nakhasikhasutta
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At Sāvatthī.

-

Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?”

-

“Sir, the great earth is far more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

-

“In the same way the sentient beings reborn as humans are few, while those not reborn as humans are many.

-

So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

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SN 20.3Families Kulasutta
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At Sāvatthī.

-

“Mendicants, those families with many women and few men are easy prey for bandits and thieves. In the same way any mendicant who has not developed and cultivated the heart’s release by love is easy prey for non-humans. Those families with few women and many men are hard prey for bandits and thieves. In the same way a mendicant who has developed and cultivated the heart’s release by love is hard prey for non-humans.

-

So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

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SN 20.4Rice Pots Okkhāsutta
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At Sāvatthī.

-

“Mendicants, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.

-

So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

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SN 20.5A Spear Sattisutta
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At Sāvatthī.

-

“Mendicants, suppose there was a sharp-pointed spear. And a man came along and thought, ‘With my hand or fist I’ll fold this sharp spear over, crumple it, and bend it back!’

-

What do you think, mendicants? Is that man capable of doing so?”

-

“No, sir. Why not? Because it’s not easy to fold that sharp spear over, crumple it, and bend it back with the hand or fist. That man will eventually get weary and frustrated.”

-

“In the same way, suppose a mendicant has developed the heart’s release by love, has cultivated it, made it a vehicle and a basis, kept it up, consolidated it, and properly implemented it. Should any non-human think to overthrow their mind, they’ll eventually get weary and frustrated.

-

So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

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SN 20.6The Archers Dhanuggahasutta
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At Sāvatthī.

-

“Mendicants, suppose there were four well-trained expert archers with strong bows standing in the four quarters. And a man came along and thought, ‘When these four well-trained expert archers shoot arrows in four quarters, I’ll catch them before they reach the ground, and then I’ll bring them back.’

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What do you think, mendicants? Are they qualified to be called ‘a speedster, with ultimate speed’?”

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“If he could catch an arrow shot by just one well-trained expert archer before it reaches the ground and bring it back, he’d be qualified to be called ‘a speedster, with ultimate speed’. How much more so arrows shot by four archers!”

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“As fast as that man is, the sun and moon are faster. As fast as that man is, as fast as the sun and moon are, and as fast as the deities that run before the sun and moon are, the waning of the life forces is faster.

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So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

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SN 20.7The Drum Peg Āṇisutta
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At Sāvatthī.

-

“Once upon a time, mendicants, the Dasārahas had a clay drum called the Commander. Each time the Commander split they repaired it by inserting another peg. But there came a time when the clay drum Commander’s original wooden rim disappeared and only a mass of pegs remained.

-

In the same way, in a future time there will be mendicants who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.

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But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. And that is how the discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—will disappear.

-

So you should train like this: ‘When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited we will want to listen. We will actively listen and trying to understand, and we will think those teachings are worth learning and memorizing.’ That’s how you should train.”

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SN 20.8Wood Blocks Kaliṅgarasutta
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So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants, “Mendicants!”

-

“Venerable sir,” they replied. The Buddha said this:

-

“Mendicants, these days the Licchavis live using wood blocks as pillows, and they exercise diligently and keenly. King Ajātasattu of Magadha, son of the princess of Videha, finds no vulnerability, he’s got no foothold. But in the future the Licchavis will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. King Ajātasattu of Magadha, son of the princess of Videha, will find a vulnerability, he’ll get his foothold.

-

These days the mendicants live using wood blocks as pillows, and they meditate diligently and keenly. Māra the Wicked finds no vulnerability, he’s got no foothold. But in the future the mendicants will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. Māra the Wicked will find a vulnerability and will get a foothold.

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So you should train like this: ‘We will live using wood blocks as pillows, and we will meditate diligently and keenly.’ That’s how you should train.”

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SN 20.9A Bull Elephant Nāgasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain junior mendicant went to visit families too often.

-

The mendicants said to him, “Venerable, don’t go to visit families too often.”

-

But that mendicant, when spoken to by the mendicants, said this, “But these senior mendicants think they can go to visit families, so why can’t I?”

-

And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

-

“Once upon a time, mendicants, there was a great lake in the jungle, with bull elephants living nearby. They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them. That was good for their appearance and strength, and wouldn’t result in death or deadly pain.

-

The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them. That was not good for their appearance and strength, and resulted in death or deadly pain.

-

In the same way, there are senior mendicants who robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. That’s good for their appearance and strength, and doesn’t result in death or deadly pain.

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Junior mendicants, following the example of the senior mendicants, robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. That’s not good for their appearance and strength, and results in death or deadly pain.

-

So you should train like this: ‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ That’s how you should train.”

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SN 20.10A Cat Biḷārasutta
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At Sāvatthī.

-

Now at that time a certain mendicant socialized with families too often.

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The mendicants said to him, “Venerable, don’t socialize with families too often.”

-

But that mendicant, when spoken to by the mendicants, did not stop.

-

And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

-

“Once upon a time, mendicants, a cat was standing by an alley or a drain or a dustbin hunting a little mouse, thinking, ‘When that little mouse comes out to feed, I’ll catch it right there and eat it!’ And then that little mouse came out to feed. The cat caught it and hastily swallowed it without chewing. But that little mouse ate its intestines and mesentery, resulting in death and deadly pain.

-

In the same way, take a certain monk who robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, resulting in death or deadly pain.

-

For it is death in the training of the Noble One to reject the training and return to a lesser life. And it is deadly pain to commit one of the corrupt offenses for which resolution is possible.

-

So you should train like this: ‘We will enter the village or town for alms guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.’ That’s how you should train.”

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SN 20.11A Jackal Siṅgālasutta
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At Sāvatthī.

-

“Mendicants, did you hear an old jackal howling at the crack of dawn?”

-

“Yes, sir.”

-

“That old jackal has the disease called mange. Yet it still goes where it wants, stands where it wants, sits where it wants, and lies down where it wants. And the cool breeze still blows on it. A certain person here who claims to follow the Sakyan would be lucky to experience even such an incarnation.

-

So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

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SN 20.12A Jackal (2nd) Dutiyasiṅgālasutta
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At Sāvatthī.

-

“Mendicants, did you hear an old jackal howling at the crack of dawn?”

-

“Yes, sir.”

-

“There might be some gratitude and thankfulness in that old jackal, but there is none in a certain person here who claims to follow the Sakyan.

-

So you should train like this: ‘We will be grateful and thankful. We won’t forget even a small thing done for us.’ That’s how you should train.”

-

The Linked Discourses with similes are complete.

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Linked Discourses with Monks

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The Chapter on Monks

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SN 21.1With Kolita Kolitasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!”

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“Reverend,” they replied.

-

Venerable Mahāmoggallāna said this:

-

“Just now, reverends, as I was in private retreat this thought came to mind: ‘They speak of this thing called “noble silence”. What then is this noble silence?’

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It occurred to me: ‘As the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called noble silence.’

-

And so, as the placing of the mind and keeping it connected were stilled, I was entering and remaining in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

-

While I was in that meditation, perception and focus accompanied by placing the mind beset me.

-

Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to immersion in noble silence.’

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And so, after some time, as the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption …

-

So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 21.2With Upatissa Upatissasutta
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At Sāvatthī.

-

There Sāriputta addressed the mendicants: “Reverends, mendicants!”

-

“Reverend,” they replied. Sāriputta said this:

-

“Just now, reverends, as I was in private retreat this thought came to mind: ‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ It occurred to me: ‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”

-

When he said this, Venerable Ānanda said to him, “Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?”

-

“Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think: ‘Alas, the illustrious Teacher, so mighty and powerful, has vanished! If the Buddha was to remain for a long time, that would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’”

-

“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.”

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SN 21.3A Mound of Salt Ghaṭasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

At that time Venerables Sāriputta and Moggallāna were staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Moggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side, and said to Mahāmoggallāna:

-

“Reverend Moggallāna, your faculties are so very clear, and your complexion is pure and bright. Have you spent the day in a peaceful meditation?”

-

“Reverend, I’ve spent the day in a coarse meditation. But I have had some Dhamma talk.”

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“Who did you have a Dhamma talk with?”

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“With the Buddha.”

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“But Reverend, the Buddha is far away. He’s staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Did you go to him with your psychic power, or did he come to you?”

-

“No reverend, I didn’t go to him with my psychic power, nor did he come to me. Rather, the Buddha cleared his clairvoyance and clairaudience towards me, and I cleared my clairvoyance and clairaudience towards him.”

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“But what manner of Dhamma talk did you have together?”

-

“Well, reverend, I said to the Buddha, ‘Sir, they speak of one who is energetic. How is an energetic person defined?’

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When I said this, the Buddha said, ‘Moggallāna, it’s when a mendicant lives with energy roused up: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.” That’s how a person is energetic.’

-

That’s the Dhamma talk I had together with the Buddha.”

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“Reverend, next to Venerable Mahāmoggallāna I’m like a few pieces of gravel next to the Himalayas, the king of mountains. Venerable Mahāmoggallāna is so mighty and powerful he could, if he wished, live on for the proper lifespan.”

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“Reverend, next to Venerable Sāriputta I’m like a few grains of salt next to a mound of salt. Venerable Sāriputta has been commended, complimented, and praised by the Buddha:

-
-

‘Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.’”

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And so these two spiritual giants agreed with each others’ fine words.

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SN 21.4A Junior Mendicant Navasutta
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At Sāvatthī.

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Now at that time a certain junior monk, after his meal, on his return from almsround, entered his dwelling, where he adhered to passivity and silence. And he didn’t help the mendicants out when it was time to sew robes. Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

-

So the Buddha addressed one of the monks, “Please, monk, in my name tell that monk that the Teacher summons him.”

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“Yes, sir,” that monk replied. He went to that monk and said to him, “Reverend, the teacher summons you.”

-

“Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

-

“Is it really true, monk, that after your meal, on your return from almsround, you entered your dwelling, where you adhered to passivity and silence, and you didn’t help the mendicants out when it was time to sew robes?”

-

“Sir, I am doing my own work.”

-

Then the Buddha, knowing that monk’s train of thought, addressed the mendicants: “Mendicants, don’t complain about this monk. This monk gets the four absorptions—blissful meditations in this life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Not by being slack,
or with little strength
is extinguishment realized,
the freedom from all suffering.

-

This young monk,
this best of men,
bears his final body,
having vanquished Māra and his mount.”

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SN 21.5With Sujāta Sujātasutta
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At Sāvatthī.

-

Then Venerable Sujāta went to see the Buddha.

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The Buddha saw him coming off in the distance, and addressed the mendicants: “This gentleman is beautiful in both ways. He’s attractive, good-looking, lovely, of surpassing beauty. And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“This mendicant is truly beautiful.
His heart is sincere,
he’s unfettered, detached,
quenched by not grasping.
He bears his final body,
having vanquished Māra and his mount.”

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SN 21.6With Bhaddiya the Dwarf Lakuṇḍakabhaddiyasutta
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At Sāvatthī.

-

Then Venerable Bhaddiya the Dwarf went to see the Buddha.

-

The Buddha saw him coming off in the distance, and addressed the mendicants: “Mendicants, do you see this monk coming—ugly, unsightly, deformed, and despised by the mendicants?”

-

“Yes, sir.”

-

“That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Geese, herons, and peacocks,
elephants and spotted deer—
though their bodies are not equal,
they all fear the lion.

-

So it is for humans—
if a little person is wise,
they’re the truly great one,
not the fool with a good body.”

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SN 21.7With Visākha, Pañcāli’s Son Visākhasutta
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So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

-

Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.

-

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”

-

“Sir, it was Venerable Visākha, Pañcāli’s son.”

-

Then the Buddha said to Visākha:

-

“Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Though an astute person is mixed up with fools,
they don’t know unless he speaks.
But when he speaks they know,
he’s teaching the state free of death.

-

He should speak and illustrate the teaching,
holding up the banner of the seers.
Words well spoken are the seers’ banner,
for the teaching is the banner of the seers.”

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SN 21.8With Nanda Nandasutta
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At Sāvatthī.

-

Then Venerable Nanda—the Buddha’s cousin on his mother’s side—dressed in nicely pressed and ironed robes, applied eyeshadow, and took a polished black bowl. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

-

“Nanda, as a gentleman who has gone forth out of faith from the lay life to homelessness, it’s not appropriate for you to dress in nicely pressed and ironed robes, apply eyeshadow, and carry a polished black bowl. It’s appropriate for you to stay in the wilderness, eat only almsfood, wear rag robes, and live without concern for sensual pleasures.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“When will I see Nanda
in the wilderness, wearing rag robes,
feeding on scraps offered by strangers,
unconcerned for sensual pleasures?”

-
-

Then some time later Venerable Nanda stayed in the wilderness, ate only almsfood, wore rag robes, and lived without concern for sensual pleasures.

-
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SN 21.9With Tissa Tissasutta
-

At Sāvatthī.

-

Then Venerable Tissa—the Buddha’s cousin on his father’s side—went to the Buddha, bowed, and sat down to one side. He was miserable and sad, with tears flowing. Then the Buddha said to him:

-

“Tissa, why are you sitting there so miserable and sad, with tears flowing?”

-

“Sir, it’s because the mendicants beset me on all sides with sneering and jeering.”

-

“That’s because you admonish others, but don’t accept admonition yourself. As a gentleman who has gone forth out of faith from the lay life to homelessness, it’s not appropriate for you to admonish others without accepting admonition yourself. It’s appropriate for you to admonish others and accept admonition yourself.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Why are you angry? Don’t be angry!
It’s better to not be angry, Tissa.
For this spiritual life is lived
in order to remove anger, conceit, and denigration.”

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SN 21.10A Mendicant Named Senior Theranāmakasutta
-

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

-

Now at that time there was a certain mendicant named Senior. He lived alone and praised living alone. He entered the village for alms alone, returned alone, sat in private alone, and focussed on walking mindfully alone.

-

Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, there’s a certain mendicant named Senior who lives alone and praises living alone.”

-

So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Senior that the teacher summons him.”

-

“Yes, sir,” that monk replied. He went to Venerable Senior and said to him, “Reverend Senior, the teacher summons you.”

-

“Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

-

“Is it really true, Senior, that you live alone and praise living alone?”

-

“Yes, sir.”

-

“But in what way do you live alone and praise living alone?”

-

“Well, sir, I enter the village for alms alone, return alone, sit in private alone, and focus on walking mindfully alone. That’s how I live alone and praise living alone.”

-

“That is a kind of living alone, I don’t deny it. But as to how living alone is fulfilled in detail, listen and apply your mind well, I will speak.”

-

“Yes, sir,” he replied.

-

“And how, Senior, is living alone fulfilled in detail? It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated. That’s how living alone is fulfilled in detail.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“The champion, all-knower, so very intelligent,
is unsullied in the midst of all things.
He’s given up all, freed in the ending of craving:
I declare that man to be one who lives alone.”

-
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-
SN 21.11With Mahākappina Mahākappinasutta
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At Sāvatthī.

-

Then Venerable Mahākappina went to see the Buddha.

-

The Buddha saw him coming off in the distance, and addressed the mendicants: “Mendicants, do you see that monk coming—white, thin, with a pointy nose?”

-

“Yes, sir.”

-

“That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best among gods and humans.

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The sun blazes by day,
the moon glows at night,
the aristocrat shines in armor,
and the brahmin shines in absorption.
But all day and all night,
the Buddha shines with glory.”

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SN 21.12Companions Sahāyakasutta
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At Sāvatthī.

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Then two mendicants who were companions, protégés of Venerable Mahākappina, went to see the Buddha.

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The Buddha saw them coming off in the distance, and addressed the mendicants: “Mendicants, do you see those monks coming who are companions, protégés of Venerable Mahākappina?”

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“Yes, sir.”

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“Those mendicants are very mighty and powerful. It’s not easy to find an attainment that they have not already attained. And they’ve realized the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“These companion mendicants
have been together for a long time.
The true teaching has brought them together,
the teaching proclaimed by the Buddha.

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They’ve been well trained by Kappina
in the teaching proclaimed by the Noble One.
They bear their final body,
having vanquished Māra and his mount.”

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The Linked Discourses on monks are complete.

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The Book of Causality is finished.

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The Group of Linked Discourses Beginning With the Aggregates

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Linked Discourses on the Aggregates

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The First Fifty

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The Chapter on Nakula’s Father

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SN 22.1Nakula’s Father Nakulapitusutta
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So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

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Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

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“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell. I hardly ever get to see the esteemed mendicants. May the Buddha please advise me and instruct me. It will be for my lasting welfare and happiness.”

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“That’s so true, householder! That’s so true, householder! For this body is ailing, swaddled in its shell. If anyone dragging around this body claimed to be healthy even for an hour, what is that but foolishness?

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So you should train like this: ‘Though my body is ailing, my mind will be healthy.’ That’s how you should train.”

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And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:

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“Householder, your faculties are so very clear, and your complexion is pure and bright. Did you get to hear a Dhamma talk in the Buddha’s presence today?”

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“What else, sir, could it possibly be? Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”

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“But what kind of ambrosial Dhamma talk has the Buddha anointed you with?”

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So Nakula’s father told Sāriputta all that had happened, and said, “That’s the ambrosial Dhamma talk that the Buddha anointed me with.”

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“But didn’t you feel the need to ask the Buddha the further question: ‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?”

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“Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”

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“Well then, householder, listen and apply your mind well, I will speak.”

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“Yes, sir,” replied Nakula’s father. Sāriputta said this:

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“And how is a person ailing in body and ailing in mind? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen true persons, and are neither skilled nor trained in the qualities of a true person. They regard form as self, self as having form, form in self, or self in form. They’re obsessed with the thought: ‘I am form, form is mine!’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

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They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re obsessed with the thought: ‘I am feeling, feeling is mine!’ But that feeling of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

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They regard perception as self, self as having perception, perception in self, or self in perception. They’re obsessed with the thought: ‘I am perception, perception is mine!’ But that perception of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

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They regard choices as self, self as having choices, choices in self, or self in choices. They’re obsessed with the thought: ‘I am choices, choices are mine!’ But those choices of theirs decay and perish, which gives rise to sorrow, lamentation, pain, sadness, and distress.

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They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

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That’s how a person is ailing in body and ailing in mind.

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And how is a person ailing in body and healthy in mind? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They’re not obsessed with the thought: ‘I am form, form is mine!’ So when that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

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They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’ So when that feeling of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

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They don’t regard perception as self, self as having perception, perception in self, or self in perception. They’re not obsessed with the thought: ‘I am perception, perception is mine!’ So when that perception of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

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They don’t regard choices as self, self as having choices, choices in self, or self in choices. They’re not obsessed with the thought: ‘I am choices, choices are mine!’ So when those choices of theirs decay and perish, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

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They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’ So when that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

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That’s how a person is ailing in body and healthy in mind.”

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That’s what Venerable Sāriputta said. Satisfied, Nakula’s father approved what Sāriputta said.

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SN 22.2At Devadaha Devadahasutta
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So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.

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Then several mendicants who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, we wish to go to a western land to take up residence there.”

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“But mendicants, have you taken leave of Sāriputta?”

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“No, sir, we haven’t.”

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“You should take leave of Sāriputta. He’s astute, and supports his spiritual companions, the mendicants.”

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“Yes, sir,” they replied.

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Now at that time Venerable Sāriputta was sitting not far from the Buddha in a clump of golden shower trees. And then those mendicants approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.

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When the greetings and polite conversation were over, they sat down to one side and said to him, “Reverend Sāriputta, we wish to go to a western land to take up residence there. We have taken leave of the Teacher.”

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“Reverends, there are those who question a mendicant who has gone abroad—astute aristocrats, brahmins, householders, and ascetics—for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuttal and criticism.”

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“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”

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“Well then, reverends, listen and apply your mind well, I will speak.”

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“Yes, reverend,” they replied. Sāriputta said this:

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“Reverends, there are those who question a mendicant who has gone abroad—astute aristocrats, brahmins, householders, and ascetics—for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ When questioned like this, reverends, you should answer: ‘Reverend, our Teacher explained the removal of desire and lust.’

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When you answer like this, such astute people may inquire further: ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ When questioned like this, reverends, you should answer: ‘Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

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When you answer like this, such astute people may inquire further: ‘But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

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When you answer like this, such astute people may inquire further: ‘But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

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If those who acquired and kept unskillful qualities were to live happily in the present life, free of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.

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If those who embraced and kept skillful qualities were to live unhappily in the present life, full of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”

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This is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.

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SN 22.3With Hāliddikāni Hāliddikānisutta
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So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

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Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:

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‘After leaving shelter to migrate without abode,
a sage doesn’t get close to anyone in town.
Rid of sensual pleasures, expecting nothing,
they wouldn’t get in arguments with people.’

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How should we see the detailed meaning of the Buddha’s brief statement?”

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“Householder, the form element is a shelter for consciousness. One whose consciousness is shackled by greed for the form element is called a migrant going from shelter to shelter. The feeling element is a shelter for consciousness. One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter. The perception element is a shelter for consciousness. One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter. The choices element is a shelter for consciousness. One whose consciousness is attached to greed for the choices element is called a migrant going from shelter to shelter. That’s how one is a migrant going from shelter to shelter.

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And how is one a migrant with no shelter? The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no shelter. The Realized One has given up any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no shelter. That’s how one is a migrant with no shelter.

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And how is one a migrant going from abode to abode? Attached to drifting between abodes in pursuit of sights, one is called a migrant going from abode to abode. Attached to drifting between settlements in pursuit of sounds … smells … tastes … touches … thoughts, one is called a migrant going from abode to abode. That’s how one is a migrant going from abode to abode.

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And how is one a migrant without abode? The Realized One has given up attachment to drifting between abodes in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. The Realized One has given up attachment to drifting between settlements in pursuit of sounds … smells … tastes … touches … ideas. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. That’s how one is a migrant without abode.

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And how does one get close to people in town? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business. That’s how one gets close to people in town.

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And how does one not get close to people in town? It’s when a mendicant doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business. That’s how one doesn’t get close to people in town.

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And how is one not rid of sensual pleasures? It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is not rid of sensual pleasures.

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And how is one rid of sensual pleasures? It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is rid of sensual pleasures.

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And how does one have expectations? It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one has expectations.

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And how does one expect nothing? It’s when someone doesn’t think: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one expects nothing.

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And how does one argue with people? It’s when someone takes part in this sort of discussion: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ That’s how one argues with people.

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And how does one not argue with people? It’s when a mendicant doesn’t take part in this sort of discussion: ‘You don’t understand this teaching and training … get yourself out of this—if you can!’ That’s how one doesn’t argue with people.

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So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:

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‘After leaving shelter to migrate without abode,
a sage doesn’t get close to anyone in town.
Rid of sensual pleasures, expecting nothing,
they wouldn’t get in arguments with people.’”

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SN 22.4Hāliddikāni (2nd) Dutiyahāliddikānisutta
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So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

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Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and asked him, “Sir, this was said by the Buddha in ‘The Questions of Sakka’: ‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’

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How should we see the detailed meaning of the Buddha’s brief statement?”

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“Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.

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Consider any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.

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So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’: ‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’”

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SN 22.5Development of Immersion Samādhisutta
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So I have heard. At Sāvatthī.

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“Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? The origin and ending of form, feeling, perception, choices, and consciousness.

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And what is the origin of form, feeling, perception, choices, and consciousness? It’s when a mendicant approves, welcomes, and keeps clinging.

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What do they approve, welcome, and keep clinging to? They approve, welcome, and keep clinging to form. This gives rise to relishing. Relishing forms is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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They approve, welcome, and keep clinging to feeling … perception … choices … consciousness. This gives rise to relishing. Relishing consciousness is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

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This is the origin of form, feeling, perception, choices, and consciousness.

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And what is the ending of form, feeling, perception, choices, and consciousness?

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It’s when a mendicant doesn’t approve, welcome, or keep clinging.

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What don’t they approve, welcome, or keep clinging to? They don’t approve, welcome, or keep clinging to form. As a result, relishing of form ceases. When that relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

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They don’t approve, welcome, or keep clinging to feeling … perception … choices … consciousness. As a result, relishing of consciousness ceases. When that relishing ceases, grasping ceases. … That is how this entire mass of suffering ceases.

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This is the ending of form, feeling, perception, choices, and consciousness.”

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SN 22.6Retreat Paṭisallāṇasutta
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At Sāvatthī.

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“Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? The origin and ending of form, feeling, perception, choices, and consciousness. …”

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(Tell in full as in the previous discourse.)

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SN 22.7Anxiety Because of Grasping Upādāparitassanāsutta
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At Sāvatthī.

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“Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And how does grasping lead to anxiety? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping.

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They regard feeling as self …

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They regard perception as self …

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They regard choices as self …

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They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping. That’s how grasping leads to anxiety.

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And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. When that form of theirs decays and perishes, consciousness doesn’t latch on to the perishing of form. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping.

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They don’t regard feeling as self …

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They don’t regard perception as self …

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They don’t regard choices as self …

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They don’t regard consciousness as self … When that consciousness of theirs decays and perishes, consciousness doesn’t latch on to the perishing of consciousness. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping. That’s how not grasping leads to freedom from anxiety.”

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SN 22.8Anxiety Because of Grasping (2nd) Dutiyaupādāparitassanāsutta
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At Sāvatthī.

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“Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak. And how does grasping lead to anxiety? It’s when an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That’s how grasping leads to anxiety.

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And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ When that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is not mine, I am not this, this is not my self.’ When that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. That’s how not grasping leads to freedom from anxiety.”

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SN 22.9Impermanence in the Three Times Kālattayaaniccasutta
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At Sāvatthī.

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“Mendicants, form of the past and future is impermanent, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

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Feeling …

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Perception …

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Choices …

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Consciousness of the past and future is impermanent, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.”

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SN 22.10Suffering in the Three Times Kālattayadukkhasutta
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At Sāvatthī.

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“Mendicants, form of the past and future is suffering, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

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Feeling …

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Perception …

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Choices …

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Consciousness of the past and future is suffering, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.”

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SN 22.11Not-Self in the Three Times Kālattayaanattasutta
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At Sāvatthī.

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“Mendicants, form of the past and future is not-self, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

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Feeling …

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Perception …

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Choices …

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Consciousness of the past and future is not-self, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for the disillusionment, dispassion, and cessation regarding present consciousness.”

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The Chapter on Impermanence

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SN 22.12Impermanence Aniccasutta
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So I have heard. At Sāvatthī.

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“Mendicants, form, feeling, perception, choices, and consciousness are impermanent.

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 22.13Suffering Dukkhasutta
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At Sāvatthī.

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“Mendicants, form, feeling, perception, choices, and consciousness are suffering.

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.14Not-Self Anattasutta
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At Sāvatthī.

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“Mendicants, form, feeling, perception, choices, and consciousness are not-self.

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 22.15That Which is Impermanent Yadaniccasutta
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At Sāvatthī.

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“Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Feeling is impermanent …

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Perception is impermanent …

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Choices are impermanent …

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Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.16That Which is Suffering Yaṁdukkhasutta
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At Sāvatthī.

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“Mendicants, form is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Feeling is suffering …

-

Perception is suffering …

-

Choices are suffering …

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Consciousness is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.17That Which is Not-Self Yadanattāsutta
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At Sāvatthī.

-

“Mendicants, form is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

Feeling is not-self …

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Perception is not-self …

-

Choices are not-self …

-

Consciousness is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.18Impermanence With Its Cause Sahetuaniccasutta
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At Sāvatthī.

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“Mendicants, form is impermanent. The cause and reason that gives rise to form is also impermanent. Since form is produced by what is impermanent, how could it be permanent?

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Feeling is impermanent …

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Perception is impermanent …

-

Choices are impermanent …

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Consciousness is impermanent. The cause and reason that gives rise to consciousness is also impermanent. Since consciousness is produced by what is impermanent, how could it be permanent?

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.19Suffering With Its Cause Sahetudukkhasutta
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At Sāvatthī.

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“Mendicants, form is suffering. The cause and reason that gives rise to form is also suffering. Since form is produced by what is suffering, how could it be happiness?

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Feeling is suffering …

-

Perception is suffering …

-

Choices are suffering …

-

Consciousness is suffering. The cause and reason that gives rise to consciousness is also suffering. Since consciousness is produced by what is suffering, how could it be happiness?

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.20Not-Self With Its Cause Sahetuanattasutta
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At Sāvatthī.

-

“Mendicants, form is not-self. The cause and reason that gives rise to form is also not-self. Since form is produced by what is not-self, how could it be self?

-

Feeling is not-self …

-

Perception is not-self …

-

Choices are not-self …

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Consciousness is not-self. The cause and reason that gives rise to consciousness is also not-self. Since consciousness is produced by what is not-self, how could it be self?

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.21With Ānanda Ānandasutta
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At Sāvatthī.

-

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

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“Sir, they speak of ‘cessation’. The cessation of what things does this refer to?”

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“Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to.

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Feeling …

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Perception …

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Choices …

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Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to.

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When they speak of ‘cessation’, its the cessation of these things that this refers to.”

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The Chapter on the Burden

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SN 22.22The Burden Bhārasutta
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At Sāvatthī.

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“Mendicants, I will teach you the burden, the bearer of the burden, the picking up of the burden, and the putting down of the burden. Listen …

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And what is the burden? The five grasping aggregates, it should be said. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. This is called the burden.

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And who is the bearer of the burden? The person, it should be said; the venerable of such and such name and clan. This is called the bearer of the burden.

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And what is the picking up of the burden? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the picking up of the burden.

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And what is the putting down of the burden? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the putting down of the burden.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
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“The five aggregates are indeed burdens,
and the person is the bearer of the burden.
Picking up the burden is suffering in the world,
and putting the burden down is happiness.

-

When the heavy burden is put down
without picking up another,
and having plucked out craving, root and all,
you’re hungerless, quenched.”

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SN 22.23Complete Understanding Pariññasutta
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At Sāvatthī.

-

“Mendicants, I will teach you the things that should be completely understood, and complete understanding. Listen …

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And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

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And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.”

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SN 22.24Directly Knowing Abhijānasutta
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At Sāvatthī.

-

“Mendicants, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering.

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Without directly knowing and completely understanding feeling … perception … choices … consciousness, without dispassion for it and giving it up, you can’t end suffering.

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By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering.

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By directly knowing and completely understanding feeling … perception … choices … consciousness, having dispassion for it and giving it up, you can end suffering.”

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SN 22.25Desire and Greed Chandarāgasutta
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At Sāvatthī.

-

“Mendicants, give up desire and greed for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

-

Give up desire and greed for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

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SN 22.26Gratification Assādasutta
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At Sāvatthī.

-

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification, the drawback, and the escape when it comes to form … feeling … perception … choices … and consciousness?’

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Then it occurred to me: ‘The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.’

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As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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SN 22.27Gratification (2nd) Dutiyaassādasutta
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At Sāvatthī.

-

“Mendicants, I went in search of form’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of form’s gratification. I went in search of form’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of form’s drawback. I went in search of form’s escape, and I found it. I’ve seen clearly with wisdom the full extent of form’s escape.

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I went in search of the gratification of feeling … perception … choices … and consciousness, and I found it. I’ve seen clearly with wisdom the full extent of consciousness’s gratification. I went in search of consciousness’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of consciousness’s drawback. I went in search of consciousness’s escape, and I found it. I’ve seen clearly with wisdom the full extent of consciousness’s escape.

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As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening … But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening …

-

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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SN 22.28Gratification (3rd) Tatiyaassādasutta
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At Sāvatthī.

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“Mendicants, if there were no gratification in form, sentient beings wouldn’t be aroused by it. But since there is gratification in form, sentient beings are aroused by it. If form had no drawback, sentient beings wouldn’t grow disillusioned with it. But since form has a drawback, sentient beings do grow disillusioned with it. If there were no escape from form, sentient beings wouldn’t escape from it. But since there is an escape from form, sentient beings do escape from it.

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If there were no gratification in feeling … perception … choices … consciousness, sentient beings wouldn’t be aroused by it. But since there is gratification in consciousness, sentient beings are aroused by it. If consciousness had no drawback, sentient beings wouldn’t grow disillusioned with it. But since consciousness has a drawback, sentient beings do grow disillusioned with it. If there were no escape from consciousness, sentient beings wouldn’t escape from it. But since there is an escape from consciousness, sentient beings do escape from it.

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As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.

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But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

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SN 22.29Taking Pleasure Abhinandanasutta
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At Sāvatthī.

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“Mendicants, if you take pleasure in form, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

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If you take pleasure in feeling … perception … choices … consciousness, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

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If you don’t take pleasure in form, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.

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If you don’t take pleasure in feeling … perception … choices … consciousness, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.”

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SN 22.30Arising Uppādasutta
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At Sāvatthī.

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“Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

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The arising, continuation, rebirth, and manifestation of feeling … perception … choices … consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

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The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.

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The cessation, settling, and ending of feeling … perception … choices … consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

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SN 22.31The Root of Misery Aghamūlasutta
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At Sāvatthī.

-

“Mendicants, I will teach you misery and the root of misery. Listen …

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And what is misery? Form, feeling, perception, choices, and consciousness are misery. This is called misery.

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And what is the root of misery? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the root of misery.”

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SN 22.32The Breakable Pabhaṅgusutta
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At Sāvatthī.

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“Mendicants, I will teach you the breakable and the unbreakable. Listen …

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And what is the breakable? What is the unbreakable? Form is breakable, but its cessation, settling, and ending is unbreakable.

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Feeling … perception … choices … consciousness is breakable, but its cessation, settling, and ending is unbreakable.”

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The Chapter on Not Yours

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SN 22.33It’s Not Yours Natumhākasutta
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At Sāvatthī.

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“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? Form isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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Feeling …

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Perception …

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Choices …

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Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”

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“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”

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“In the same way, mendicants, form isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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Feeling …

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Perception …

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Choices …

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Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

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SN 22.34It’s Not Yours (2nd) Dutiyanatumhākasutta
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At Sāvatthī.

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“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?

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Form isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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Feeling …

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Perception …

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Choices …

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Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.

-

Give up what’s not yours. Giving it up will be for your welfare and happiness.”

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SN 22.35A Mendicant Aññatarabhikkhusutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Mendicant, you’re defined by what you have an underlying tendency for. You’re not defined by what you have no underlying tendency for.”

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“Understood, Blessed One! Understood, Holy One!”

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“But how do you see the detailed meaning of my brief statement?”

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“If you have an underlying tendency for form, you’re defined by that. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re defined by that.

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If you have no underlying tendency for form, you’re not defined by that. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not defined by that.

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That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

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If you have an underlying tendency for form, you’re defined by that. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re defined by that.

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If you have no underlying tendency for form, you’re not defined by that. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not defined by that.

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This is how to understand the detailed meaning of what I said in brief.”

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And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

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Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

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SN 22.36A Mendicant (2nd) Dutiyaaññatarabhikkhusutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Mendicant, you’re measured against what you have an underlying tendency for, and you’re defined by what you’re measured against. You’re not measured against what you have no underlying tendency for, and you’re not defined by what you’re not measured against.”

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“Understood, Blessed One! Understood, Holy One!”

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“But how do you see the detailed meaning of my brief statement?”

-

“If you have an underlying tendency for form, you’re measured against that, and you’re defined by what you’re measured against. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re measured against that, and you’re defined by what you’re measured against.

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If you have no underlying tendency for form, you’re not measured against that, and you’re not defined by what you’re not measured against. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not measured against that, and you’re not defined by what you’re not measured against.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

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If you have an underlying tendency for form, you’re measured against that, and you’re defined by what you’re measured against. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re measured against that, and you’re defined by what you’re measured against.

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If you have no underlying tendency for form, you’re not measured against that, and you’re not defined by what you’re not measured against. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not measured against that, and you’re not defined by what you’re not measured against.

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This is how to understand the detailed meaning of what I said in brief.” …

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And that mendicant became one of the perfected.

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SN 22.37With Ānanda Ānandasutta
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At Sāvatthī.

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And then Venerable Ānanda … sitting to one side, the Buddha said to him:

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“Ānanda, suppose they were to ask you: ‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ How would you answer?”

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“Sir, suppose they were to ask me: ‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ I’d answer like this:

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‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’

-

That’s how I’d answer such a question.”

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“Good, good, Ānanda. The arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

-

That’s how you should answer such a question.”

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SN 22.38With Ānanda (2nd) Dutiyaānandasutta
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At Sāvatthī.

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Sitting to one side, the Buddha said to Ānanda:

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“Ānanda, suppose they were to ask you: ‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? What are the things for which arising, vanishing, and change while persisting will be evident? What are the things for which arising, vanishing, and change while persisting are evident?’ How would you answer?”

-

“Sir, suppose they were to ask me: ‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? What are the things for which arising, vanishing, and change while persisting will be evident? What are the things for which arising, vanishing, and change while persisting are evident?’ I’d answer like this:

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‘Whatever form has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. Whatever feeling … perception … choices … consciousness has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. These the things for which arising, vanishing, and change while persisting were evident.

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Whatever form is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. Whatever feeling … perception … choices … consciousness is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. These are the things for which arising, vanishing, and change while persisting will be evident.

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Whatever form has been born, and has appeared, its arising, vanishing, and change while persisting is evident. Whatever feeling … perception … choices … consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’ That’s how I’d answer such a question.”

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“Good, good, Ānanda. Whatever form has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. Whatever feeling … perception … choices … consciousness has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. These the things for which arising, vanishing, and change while persisting were evident.

-

Whatever form is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. Whatever feeling … perception … choices … consciousness is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. These are the things for which arising, vanishing, and change while persisting will be evident.

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Whatever form has been born, and has appeared, its arising, vanishing, and change while persisting are evident. Whatever feeling … perception … choices … consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

-

That’s how you should answer such a question.”

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SN 22.39In Line With the Teachings Anudhammasutta
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At Sāvatthī.

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“Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings.

-

They should live full of disillusionment for form, feeling, perception, choices, and consciousness. Living in this way, they completely understand form, feeling, perception, choices, and consciousness. Completely understanding form, feeling, perception, choices, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

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SN 22.40In Line with the Teachings (2nd) Dutiyaanudhammasutta
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At Sāvatthī.

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“Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing impermanence in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

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SN 22.41In Line with the Teachings (3rd) Tatiyaanudhammasutta
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At Sāvatthī.

-

“Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing suffering in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

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SN 22.42In Line with the Teachings (4th) Catutthaanudhammasutta
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At Sāvatthī.

-

“Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing not-self in form, feeling, perception, choices, and consciousness. …

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They’re freed from suffering, I say.”

-
-

The Chapter on Be Your Own Island

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SN 22.43Be Your Own Island Attadīpasutta
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At Sāvatthī.

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“Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

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When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’

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And, mendicants, from what are sorrow, lamentation, pain, sadness, and distress born and produced? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

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They regard feeling as self …

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They regard perception as self …

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They regard choices as self …

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They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

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Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with right understanding that all form, whether past or present, is impermanent, suffering, and perishable. When these things are given up there’s no anxiety. Without anxiety you live happily. A mendicant who lives happily is said to be quenched in that respect.

-

Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling …

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perception …

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choices …

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consciousness—its perishing, fading away, and cessation—and you truly see with right understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable. When these things are given up there’s no anxiety. Without anxiety you live happily. A mendicant who lives happily is said to be quenched in that respect.”

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SN 22.44Practice Paṭipadāsutta
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At Sāvatthī.

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“Mendicants, I will teach you the practice that leads to the origin of substantial reality and the practice that leads to the cessation of substantial reality. Listen …

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And what is the practice that leads to the origin of substantial reality? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

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They regard form as self, self as having form, form in self, or self in form.

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They regard feeling as self …

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They regard perception as self …

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They regard choices as self …

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They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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This is called the practice that leads to the origin of substantial reality. And that’s why it’s called a way of regarding things that leads to the origin of suffering.

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And what is the practice that leads to the cessation of substantial reality? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.

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They don’t regard form as self, self as having form, form in self, or self in form.

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They don’t regard feeling as self …

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They don’t regard perception as self …

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They don’t regard choices as self …

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They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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This is called the practice that leads to the cessation of substantial reality. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.”

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SN 22.45Impermanence Aniccasutta
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At Sāvatthī.

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“Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.

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Feeling is impermanent …

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Perception …

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Choices …

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Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.

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If a mendicant’s mind is dispassionate towards the form element, the feeling element, the perception element, the choices element, and the consciousness element, it’s freed from defilements by not grasping.

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Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 22.46Impermanence (2nd) Dutiyaaniccasutta
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At Sāvatthī.

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“Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Feeling is impermanent …

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Perception is impermanent …

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Choices are impermanent …

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Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Seeing truly with right understanding like this, they have no theories about the past. Not having theories about the past, they have no theories about the future. Not having theories about the future, they don’t obstinately stick to them. Not misapprehending, the mind becomes dispassionate towards form, feeling, perception, choices, and consciousness; it’s freed from defilements by not grasping.

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Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 22.47Ways of Regarding Samanupassanāsutta
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At Sāvatthī.

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“Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.

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What five? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

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They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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So they’re not rid of this way of regarding things and the conceit ‘I am’. As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived—the eye, ear, nose, tongue, and body. The mind, ideas, and the element of ignorance are all present. Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will not be percipient’, ‘I will be neither percipient nor non-percipient’.

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The five faculties stay right where they are. But a learned noble disciple gives up ignorance about them and gives rise to knowledge. With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient’.”

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SN 22.48Aggregates Khandhasutta
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At Sāvatthī.

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“Mendicants, I will teach you the five aggregates and the five grasping aggregates. Listen …

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And what are the five aggregates?

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Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form.

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Any kind of feeling at all …

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Any kind of perception at all …

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Any kind of choices at all …

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Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness.

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These are called the five aggregates.

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And what are the five grasping aggregates?

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Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to fuel grasping: this is called the aggregate of form connected with grasping.

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Any kind of feeling at all …

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Any kind of perception at all …

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Any kind of choices at all …

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Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to fuel grasping: this is called the aggregate of consciousness connected with grasping.

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These are called the five grasping aggregates.”

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SN 22.49With Soṇa Soṇasutta
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So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Then the householder Soṇa went up to the Buddha … The Buddha said to him:

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“Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but a failure to see truly? Based on feeling … perception … choices … consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but a failure to see truly?

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There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but seeing truly? Based on feeling … perception … choices … consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but seeing truly?

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What do you think, Soṇa? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 22.50With Soṇa (2nd) Dutiyasoṇasutta
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So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation. They do understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 22.51The End of Relishing Nandikkhayasutta
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At Sāvatthī.

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“Mendicants, form really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.

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Feeling …

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Perception …

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Choices …

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Consciousness really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.”

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SN 22.52The End of Relishing (2nd) Dutiyanandikkhayasutta
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At Sāvatthī.

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“Mendicants, rationally apply the mind to form. Truly see the impermanence of form. When a mendicant does this, they grow disillusioned with form. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.

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Rationally apply the mind to feeling …

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perception …

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choices …

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consciousness. Truly see the impermanence of consciousness. When a mendicant does this, they grow disillusioned with consciousness. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.”

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The Middle Fifty

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The Chapter on Involvement

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SN 22.53Involvement Upayasutta
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At Sāvatthī.

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“Mendicants, if you’re involved, you’re not free. If you’re not involved, you’re free.

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As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

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Or consciousness would remain involved with feeling …

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Or consciousness would remain involved with perception …

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Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

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Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

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If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

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If a mendicant has given up greed for the feeling element …

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perception element …

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choices element …

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consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

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Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 22.54Seeds Bījasutta
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At Sāvatthī.

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“Mendicants, there are five kinds of plants propagated from seeds. What five? Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.

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Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water. Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”

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“No, sir.”

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“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water. Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”

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“Yes, sir.”

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“The four grounds of consciousness should be seen as like the earth element. Relishing and greed should be seen as like the water element. Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.

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As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

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Or consciousness would remain involved with feeling …

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Or consciousness would remain involved with perception …

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Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

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Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

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If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

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If a mendicant has given up greed for the feeling element …

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perception element …

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choices element …

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consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

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Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended … there is nothing further for this place.’”

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SN 22.55An Inspired Saying Udānasutta
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At Sāvatthī.

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There the Buddha expressed this heartfelt sentiment: “‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ A mendicant who makes such a resolution can cut off the lower fetters.”

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When he said this, one of the mendicants asked the Buddha, “But sir, how can a mendicant who makes such a resolution cut off the lower fetters?”

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“Mendicant, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen true persons, and are neither skilled nor trained in their teaching.

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They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

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They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

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They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.

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They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.

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They don’t truly understand that form will disappear. They don’t truly understand that feeling … perception … choices … consciousness will disappear.

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But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self … They don’t regard feeling … perception … choices … consciousness as self.

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They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

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They truly understand form … feeling … perception … choices … consciousness—which is suffering—as suffering.

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They truly understand form … feeling … perception … choices … consciousness—which is not-self—as not-self.

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They truly understand form … feeling … perception … choices … consciousness—which is conditioned—as conditioned.

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They truly understand that form will disappear. They truly understand that feeling … perception … choices … consciousness will disappear.

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It’s because of the disappearance of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution—‘It might not be, and it might not be mine. It will not be, and it will not be mine’—can cut off the lower fetters.”

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“Sir, a mendicant who makes such a resolution can cut off the lower fetters.

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But how are they to know and see in order to end the defilements in the present life?”

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“Mendicant, an unlearned ordinary person worries about things that aren’t a worry. For an unlearned ordinary person worries: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

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A learned noble disciple doesn’t worry about things that aren’t a worry. For a learned noble disciple doesn’t worry: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

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As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

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Or consciousness would remain involved with feeling …

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Or consciousness would remain involved with perception …

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Or consciousness would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

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Suppose, mendicant, you were to say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

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If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.

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If a mendicant has given up greed for the feeling element …

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perception element …

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choices element …

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consciousness element, the support is cut off, and there is no foundation for consciousness. Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

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Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended … there is nothing further for this place.’

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The ending of the defilements is for one who knows and sees this.”

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SN 22.56Rounds of the Grasping Aggregates Upādānaparipavattasutta
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At Sāvatthī.

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“Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

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As long as I didn’t truly understand these five grasping aggregates in four rounds, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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But when I did truly understand these five grasping aggregates in four rounds, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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And how are there four rounds? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. I directly knew feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

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And what is form? The four principal states, and form derived from the four principal states. This is called form. Form originates from food. When food ceases, form ceases. The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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Whatever ascetics and brahmins have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a firm footing in this teaching and training.

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Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

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And what is feeling? There are these six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path …

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And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …

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And what are choices? There are these six classes of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …

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And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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Whatever ascetics and brahmins have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a firm footing in this teaching and training.

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Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.”

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SN 22.57Seven Cases Sattaṭṭhānasutta
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At Sāvatthī.

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“Mendicants, in this teaching and training a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.

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And how is a mendicant skilled in seven cases? It’s when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation. They understand form’s gratification, drawback, and escape. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. They understand consciousness’s gratification, drawback, and escape.

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And what is form? The four principal states, and form derived from the four principal states. This is called form. Form originates from food. When food ceases, form ceases. The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape.

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Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a firm footing in this teaching and training.

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Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

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And what is feeling? There are these six classes of feeling: feeling born of eye contact … feeling born of mind contact. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape. …

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And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …

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And what are choices? There are these six classes of intention: intention regarding sights … intention regarding ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …

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And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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The pleasure and happiness that arise from consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.

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Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a firm footing in this teaching and training.

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Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found. That’s how a mendicant is skilled in seven cases.

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And how does a mendicant examine in three ways? It’s when a mendicant examines by way of the elements, sense fields, and dependent origination. That’s how a mendicant examines in three ways.

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In this teaching and training, a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”

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SN 22.58The Fully Awakened Buddha Sammāsambuddhasutta
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At Sāvatthī.

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“Mendicants, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a mendicant freed by wisdom.

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A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding feeling …

-

perception …

-

choices …

-

consciousness. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding consciousness. They’re called a mendicant freed by wisdom.

-

What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom?”

-

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

-

“Well then, mendicants, listen and apply your mind well, I will speak.”

-

“Yes, sir,” they replied. The Buddha said this:

-

“The Realized One, the perfected one, the fully awakened Buddha gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later.

-

This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom.”

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SN 22.59The Characteristic of Not-Self Anattalakkhaṇasutta
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At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:

-

“Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, form is not-self. For if form were self, it wouldn’t lead to affliction. And you could compel form: ‘May my form be like this! May it not be like that!’ But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’

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Feeling is not-self …

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Perception is not-self …

-

Choices are not-self …

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Consciousness is not-self. For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness: ‘May my consciousness be like this! May it not be like that!’ But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness: ‘May my consciousness be like this! May it not be like that!’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Is feeling permanent or impermanent?” …

-

“Is perception permanent or impermanent?” …

-

“Are choices permanent or impermanent?” …

-

“Is consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

Any kind of feeling at all …

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Any kind of perception at all …

-

Any kind of choices at all …

-

You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

-

That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.

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SN 22.60With Mahāli Mahālisutta
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So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

-

Then Mahāli the Licchavi went up to the Buddha … and said to him:

-

“Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.’ What does the Buddha say about this?”

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“Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason.”

-

“But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?”

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“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.

-

If feeling …

-

perception …

-

choices …

-

consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.”

-

“But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?”

-

“Mahāli, if form was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.

-

If feeling …

-

perception …

-

choices …

-

consciousness was perfectly pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.”

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SN 22.61Burning Ādittasutta
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At Sāvatthī.

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“Mendicants, form, feeling, perception, choices, and consciousness are burning.

-

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 22.62The Scope of Language Niruttipathasutta
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At Sāvatthī.

-

“Mendicants, there are these three scopes of terminology, labeling, and description. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What three? When form has passed, ceased, and perished, its designation, label, and description is ‘was’. It’s not ‘is’ or ‘will be’.

-

When feeling …

-

perception …

-

choices …

-

consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’. It’s not ‘is’ or ‘will be’.

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When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. It’s not ‘is’ or ‘was’.

-

When feeling …

-

perception …

-

choices …

-

consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. It’s not ‘is’ or ‘was’.

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When form has been born, and has appeared, its designation, label, and description is ‘is’. It’s not ‘was’ or ‘will be’.

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When feeling …

-

perception …

-

choices …

-

consciousness has been born, and has appeared, its designation, label, and description is ‘is’. It’s not ‘was’ or ‘will be’.

-

These are the three scopes of terminology, labeling, and description. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.

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Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who adhered to the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected. Why is that? For fear of blame, attack, and condemnation.”

-
-

The Chapter on the Perfected Ones

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SN 22.63When You Grasp Upādiyamānasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

-

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“When you grasp, mendicant, you’re bound by Māra. Not grasping, you’re free from the Wicked One.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, when you grasp form you’re bound by Māra. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Māra. Not grasping, you’re free from the Wicked One.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

When you grasp form you’re bound by Māra. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Māra. Not grasping, you’re free from the Wicked One.

-

This is how to understand the detailed meaning of what I said in brief.”

-

And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

-

Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

-

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

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SN 22.64Conceiving Maññamānasutta
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At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“When you conceive, mendicant, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, when you conceive form you’re bound by Māra. Not conceiving, you’re free from the Wicked One. When you conceive feeling … perception … choices … consciousness, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

When you conceive form you’re bound by Māra. Not conceiving, you’re free from the Wicked One. When you conceive feeling … perception … choices … consciousness, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.

-

This is how to understand the detailed meaning of what I said in brief.” …

-

And that mendicant became one of the perfected.

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-
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SN 22.65When You Take Pleasure Abhinandamānasutta
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At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“When you take pleasure, mendicant, you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, when you take pleasure in form you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One. When you take pleasure in feeling … perception … choices … consciousness you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

When you take pleasure in form you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One. When you take pleasure in feeling … perception … choices … consciousness you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One.

-

This is how to understand the detailed meaning of what I said in brief.” …

-

And that mendicant became one of the perfected.

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SN 22.66Impermanence Aniccasutta
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At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Mendicant, give up desire for anything that’s impermanent.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, form is impermanent; I should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is impermanent; I should give up desire for it.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

Form is impermanent; you should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is impermanent; you should give up desire for it.

-

This is how to understand the detailed meaning of what I said in brief.” …

-

And that mendicant became one of the perfected.

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-
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SN 22.67Suffering Dukkhasutta
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At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Mendicant, give up desire for anything that’s suffering.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, form is suffering; I should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is suffering; I should give up desire for it.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

Form is suffering; you should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is suffering; you should give up desire for it.

-

This is how to understand the detailed meaning of what I said in brief.” …

-

And that mendicant became one of the perfected.

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SN 22.68Not-Self Anattasutta
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At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Mendicant, give up desire for what is not-self.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, form is not-self; I should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is not-self; I should give up desire for it.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

Form is not-self; you should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is not-self; you should give up desire for it.

-

This is how to understand the detailed meaning of what I said in brief.” …

-

And that mendicant became one of the perfected.

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SN 22.69Not Belonging to Self Anattaniyasutta
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At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Mendicant, give up desire for anything that doesn’t belong to self.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, form doesn’t belong to self; I should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness doesn’t belong to self; I should give up desire for it.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

Form doesn’t belong to self; you should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness doesn’t belong to self; you should give up desire for it.

-

This is how to understand the detailed meaning of what I said in brief.” …

-

And that mendicant became one of the perfected.

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SN 22.70Definitely Arousing Rajanīyasaṇṭhitasutta
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At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Mendicant, give up desire for anything that’s stuck in what’s arousing.”

-

“Understood, Blessed One! Understood, Holy One!”

-

“But how do you see the detailed meaning of my brief statement?”

-

“Sir, form is stuck in what’s arousing; I should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is stuck in what’s arousing; I should give up desire for it.

-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

-

Form is stuck in what’s arousing; you should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is stuck in what’s arousing; you should give up desire for it.

-

This is how to understand the detailed meaning of what I said in brief.” …

-

And that mendicant became one of the perfected.

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SN 22.71With Rādha Rādhasutta
-

At Sāvatthī.

-

Then Venerable Rādha went up to the Buddha … and asked him, “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

-

“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.” …

-

And Venerable Rādha became one of the perfected.

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SN 22.72With Surādha Surādhasutta
-

At Sāvatthī.

-

Then Venerable Surādha said to the Buddha:

-

“Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”

-

“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

One is freed by not grasping having truly seen any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” …

-

And Venerable Surādha became one of the perfected.

-
-

The Chapter on Itchy

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-
SN 22.73Gratification Assādasutta
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At Sāvatthī.

-

“Mendicants, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

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-
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SN 22.74Origin Samudayasutta
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At Sāvatthī.

-

“Mendicants, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

-
-
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SN 22.75Origin (2nd) Dutiyasamudayasutta
-

At Sāvatthī.

-

“Mendicants, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

-
-
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SN 22.76The Perfected Ones Arahantasutta
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At Sāvatthī.

-

“Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

-
-

“Oh! How happy are the perfected ones!
Craving is not found in them,
the conceit ‘I am’ is cut off,
and the net of delusion is shattered.

-

They’ve attained imperturbability,
their minds are unclouded,
nothing in the world clings to them,
manifesting divinity, undefiled.

-

Completely understanding the five aggregates,
their domain is the seven good qualities.
Those true persons are praiseworthy,
the Buddha’s true-born sons.

-

Endowed with the seven gems,
and trained in the three trainings,
the great heroes live on,
with fear and dread given up.

-

Endowed with ten factors,
those giants have immersion.
These are the best in the world,
craving is not found in them.

-

The adept’s knowledge has arisen:
‘This bag of bones is my last.’
They are independent of others
in the core of the spiritual path.

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Unwavering in the face of discrimination,
they’re freed from future lives.
They’ve reached the level of the tamed,
in the world, they’re the winners.

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Above, below, all round,
relishing is not found in them.
They roar their lion’s roar:
‘The awakened are supreme in the world!’”

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SN 22.77The Perfected Ones (2nd) Dutiyaarahantasutta
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At Sāvatthī.

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“Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”

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SN 22.78The Lion Sīhasutta
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At Sāvatthī.

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“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And whatever animals hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harness in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, over animals, how illustrious and mighty.

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In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

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Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re short-lived, though we thought we were eternal! It turns out that we’re impermanent, not lasting, short-lived, and included within substantial reality.’ That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“The Buddha, the teacher without a peer
in all the world with its gods,
rolls forth the Wheel of Dhamma
from his own insight:

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substantial reality, its cessation,
the origin of substantial reality,
and the noble eightfold path
that leads to the stilling of suffering.

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And then the long-lived gods,
so beautiful and glorious,
are afraid and full of terror,
like the other beasts when they hear a lion.

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‘We haven’t transcended substantial reality!
It turns out we’re impermanent!’
So they say when they hear the word
of the perfected one, free and unaffected.”

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SN 22.79Itchy Khajjanīyasutta
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At Sāvatthī.

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“Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them. What five? ‘I had such form in the past.’ Recollecting thus, it’s only form that they recollect. ‘I had such feeling … perception … choices … consciousness in the past.’ Recollecting thus, it’s only consciousness that they recollect.

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And why do you call it form? It’s deformed; that’s why it’s called ‘form’. Deformed by what? Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles. It’s deformed; that’s why it’s called ‘form’.

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And why do you call it feeling? It feels; that’s why it’s called ‘feeling’. And what does it feel? It feels pleasure, pain, and neutral. It feels; that’s why it’s called ‘feeling’.

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And why do you call it perception? It perceives; that’s why it’s called ‘perception’. And what does it perceive? It perceives blue, yellow, red, and white. It perceives; that’s why it’s called ‘perception’.

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And why do you call them choices? Choices produce conditioned phenomena; that’s why they’re called ‘choices’. And what are the conditioned phenomena that they produce? Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness. Choices produce conditioned phenomena; that’s why they’re called ‘choices’.

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And why do you call it consciousness? It cognizes; that’s why it’s called ‘consciousness’. And what does it cognize? It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. It cognizes; that’s why it’s called ‘consciousness’.

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A learned noble disciple reflects on this: ‘Currently I’m itched by form. In the past I was also itched by form just like now. If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’ Reflecting like this they don’t worry about past form, they don’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

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‘Currently I’m itched by feeling …

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perception …

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choices …

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consciousness. In the past I was also itched by consciousness just like now. If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’ Reflecting like this they don’t worry about past consciousness, they don’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.

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What do you think, mendicants? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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This is called a noble disciple who gets rid of things and doesn’t accumulate them; who gives things up and doesn’t grasp at them; who discards things and doesn’t amass them; who dissipates things and doesn’t get clouded by them.

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And what things do they get rid of and not accumulate? They get rid of form and don’t accumulate it. They get rid of feeling … perception … choices … consciousness and don’t accumulate it.

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And what things do they give up and not grasp? They give up form and don’t grasp it. They give up feeling … perception … choices … consciousness and don’t grasp it.

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And what things do they discard and not amass? They discard form and don’t amass it. They discard feeling … perception … choices … consciousness and don’t amass it.

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And what things do they dissipate and not get clouded by? They dissipate form and don’t get clouded by it. They dissipate feeling … perception … choices … consciousness and don’t get clouded by it.

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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This is called a mendicant who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.

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And what things do they neither get rid of nor accumulate, but remain after getting rid of them? They neither get rid of nor accumulate form, but remain after getting rid of it. They neither get rid of nor accumulate feeling … perception … choices … consciousness, but remain after getting rid of it.

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And what things do they neither give up nor grasp, but remain after giving them up? They neither give up nor grasp form, but remain after giving it up. They neither give up nor grasp feeling … perception … choices … consciousness, but remain after giving it up.

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And what things do they neither discard nor amass, but remain after discarding them? They neither discard nor amass form, but remain after discarding it. They neither discard nor amass feeling … perception … choices … consciousness, but remain after discarding it.

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And what things do they neither dissipate nor get clouded by, but remain after dissipating them? They neither dissipate nor get clouded by form, but remain after dissipating it. They neither dissipate nor get clouded by feeling … perception … choices … consciousness, but remain after dissipating it.

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When a mendicant’s mind is freed like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:

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‘Homage to you, O thoroughbred!
Homage to you, supreme among men!
We don’t understand
the basis of your absorption.’”

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SN 22.80Beggars Piṇḍolyasutta
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At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

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Then the Buddha, having dismissed the mendicant Saṅgha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day’s meditation, plunged deep into it, and sat at the root of a young wood-apple tree to meditate.

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Then as he was in private retreat this thought came to his mind, “I’ve sent the mendicant Saṅgha away. But there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Not seeing me they may change and fall apart. If a young calf doesn’t see its mother it may change and fall apart. … Or if young seedlings don’t get water they may change and fall apart. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Not seeing me they may change and fall apart. Why don’t I support the mendicant Saṅgha now as I did in the past?”

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Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: “That’s so true, Blessed One! That’s so true, Holy One! The Buddha has sent the mendicant Saṅgha away. But there are mendicants who are junior, recently gone forth, newly come to this teaching and training. … May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past!”

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The Buddha consented with silence. Then the divinity Sahampati, knowing that the Buddha had consented, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

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Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat on the seat spread out. Then he used his psychic power to will that the mendicants would come to him timidly, alone or in pairs. Those mendicants approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them:

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“This is the last of lifestyles, mendicants, namely relying on alms. The world curses you: ‘You beggar, walking bowl in hand!’ Yet earnest gentlemen take it up for a good reason. Not to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living. But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering. And they think, ‘Hopefully I can find an end to this entire mass of suffering.’

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That’s how this gentleman has gone forth. Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.

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There are these three unskillful thoughts. Sensual, malicious, and cruel thoughts. And where do these three unskillful thoughts cease without anything left over? In those who meditate with their mind firmly established in the four kinds of mindfulness meditation; or who develop signless immersion. This is quite enough motivation to develop signless immersion. When signless immersion is developed and cultivated it is very fruitful and beneficial.

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There are these two views. Views favoring continued existence and views favoring ending existence. A learned noble disciple reflects on this: ‘Is there anything in the world that I could grasp without fault?’ They understand: ‘There’s nothing in the world that I could grasp without fault. For in grasping I would grasp only at form, feeling, perception, choices, or consciousness. That grasping of mine would be a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.’

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What do you think, mendicants? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?” …

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“So you should truly see …

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.81At Pārileyya Pālileyyasutta
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At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.

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Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.

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Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened. Ānanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone. At this time no-one should follow him.”

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Then the Buddha, traveling stage by stage, arrived at Pārileyya, where he stayed at the root of a sacred sal tree. Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.

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When the greetings and polite conversation were over, they sat down to one side and said to him, “Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. We wish to hear a Dhamma talk from the Buddha.”

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Then Venerable Ānanda together with those mendicants went to Pārileyya to see the Buddha. They bowed and sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

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Now at that time one of the monks had the thought, “How do you know and see in order to end the defilements in the present life?”

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Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

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“Mendicants, I’ve taught the Dhamma analytically. I’ve analytically taught the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. That’s how I’ve taught the Dhamma analytically. Though I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought: ‘How do you know and see in order to end the defilements in the present life?’

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And how, mendicants, do you know and see in order to end the defilements in the present life? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

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They regard form as self. But that regarding is just a conditioned phenomenon. And what’s the source, origin, birthplace, and inception of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.

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Perhaps they don’t regard form as self, but they still regard self as possessing form. But that regarding is just a conditioned phenomenon. …

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Perhaps they don’t regard form as self, or self as possessing form, but they still regard form in self. But that regarding is just a conditioned phenomenon. …

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Perhaps they don’t regard form as self, or self as possessing form, or form in self, but they still regard self in form. But that regarding is just a conditioned phenomenon. …

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Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. But they regard feeling as self … perception as self … choices as self … consciousness as self … But that regarding is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.

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Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Still, they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ But that eternalist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements in the present life.

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Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ Still, they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ But that annihilationist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements in the present life.

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Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ Nor do they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ Still, they have doubts and uncertainties. They’re undecided about the true teaching. That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.”

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SN 22.82A Full Moon Night Puṇṇamasutta
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At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of mendicants. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.

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Then one of the mendicants got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:

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“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”

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“Well then, mendicant, take your own seat and ask what you wish.”

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“Yes, sir,” replied that mendicant. He took his seat and said to the Buddha:

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“Sir, are these the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness?”

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“Yes, they are,” replied the Buddha.

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Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

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“But sir, what is the root of these five grasping aggregates?”

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“These five grasping aggregates are rooted in desire.” … “But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”

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“Neither. Rather, the desire and greed for them is the grasping there.”

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Saying “Good, sir”, that mendicant asked another question:

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“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”

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“There can,” said the Buddha.

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“It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, or such consciousness!’ That’s how there can be different kinds of desire and greed for the five grasping aggregates.”

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Saying “Good, sir”, that mendicant asked another question:

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“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”

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“Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.”

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Saying “Good, sir”, that mendicant asked another question:

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“What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling … perception … choices … consciousness is found?”

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“The four principal states are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found.”

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Saying “Good, sir”, that mendicant asked another question:

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“Sir, how does substantialist view come about?”

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“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”

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Saying “Good, sir”, that mendicant … asked another question:

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“But sir, how does substantialist view not come about?”

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“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”

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Saying “Good, sir”, that mendicant … asked another question:

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“Sir, what’s the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?”

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“The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.”

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Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:

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“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

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“One truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

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Now at that time one of the mendicants had the thought:

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“So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?”

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Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

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“It’s possible that some futile person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: ‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. Then what self will the deeds done by not-self affect?’ Now, mendicants, you have been educated by me in questioning with regards to all these things in all such cases.

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What do you think, mendicants? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

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“Two on the aggregates; exactly the same; and can there be;
on the term; and on the cause;
two questions on substantial reality;
gratification; and that with consciousness:
these are the ten questions
the mendicant came to ask.”

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The Chapter on Senior Mendicants

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SN 22.83With Ānanda Ānandasutta
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At Sāvatthī.

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There Ānanda addressed the mendicants: “Reverends, mendicants!”

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“Reverend,” they replied. Ānanda said this:

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“Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice: ‘Reverend Ānanda, the thought “I am” occurs because of grasping, not by not grasping. Grasping what? The thought “I am” occurs because of grasping form, feeling, perception, choices, and consciousness, not by not grasping.

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Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping. In the same way, the thought “I am” occurs because of grasping form, feeling, perception, choices, and consciousness, not by not grasping.

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What do you think, Reverend Ānanda? Is form permanent or impermanent?’

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‘Impermanent, reverend.’

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‘Is feeling … perception … choices … consciousness permanent or impermanent?’

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‘Impermanent, reverend.’ …

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‘So you should truly see … Seeing this … They understand: “… there is nothing further for this place.”’

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Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice. And now that I’ve heard this teaching from Venerable Puṇṇa son of Mantāṇī, I’ve comprehended the teaching.”

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SN 22.84With Tissa Tissasutta
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At Sāvatthī.

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Now at that time Venerable Tissa, the Buddha’s paternal cousin, informed several mendicants:

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“Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”

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Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

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So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Tissa that the Teacher summons him.”

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“Yes, sir,” that monk replied. He went to Tissa and said to him, “Reverend Tissa, the teacher summons you.”

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“Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“Is it really true, Tissa, that you informed several mendicants that your body feels like it’s drugged … and you have doubts about the teachings?”

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“Yes, sir.”

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“What do you think, Tissa? If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”

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“Yes, sir.”

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“Good, good, Tissa! That’s how it is, Tissa, when you’re not rid of greed for form.

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If you’re not rid of greed for feeling … perception … choices … consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”

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“Yes, sir.”

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“Good, good, Tissa! That’s how it is, Tissa, when you’re not rid of greed for consciousness.

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What do you think, Tissa? If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”

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“No, sir.”

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“Good, good, Tissa! That’s how it is, Tissa, when you are rid of greed for form … feeling … perception … choices … consciousness.

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What do you think, Tissa? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.”

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

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Suppose, Tissa, there were two people. One was not skilled in the path, the other was. The one not skilled in the path would question the one skilled in the path, who would reply: ‘Come, good man, this is the path. Go down it an hour, and you’ll see a fork in the road. Ignore the left, and take the right-hand path. Go an hour more, and you’ll see a dense forest grove. Go an hour more, and you’ll see an expanse of low-lying marshes. Go an hour more, and you’ll see a large, steep cliff. Go an hour more, and you’ll see level, cleared parkland.’

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I’ve made up this simile to make a point. And this is what it means.

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‘A person who is not skilled in the path’ is a term for an ordinary unlearned person.

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‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

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‘A fork in the road’ is a term for doubt.

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‘The left-hand path’ is a term for the wrong eightfold path, that is, wrong view … wrong immersion.

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‘The right-hand path’ is a term for the noble eightfold path, that is, right view … right immersion.

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‘A dense forest grove’ is a term for ignorance.

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‘An expanse of low-lying marshes’ is a term for sensual pleasures.

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‘A large, steep cliff’ is a term for anger and distress.

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‘Level, cleared parkland’ is a term for extinguishment.

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Rejoice, Tissa, rejoice! I’m here to advise you, to support you, and to teach you.”

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That is what the Buddha said. Satisfied, Venerable Tissa approved what the Buddha said.

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SN 22.85With Yamaka Yamakasutta
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At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Now at that time a mendicant called Yamaka had the following harmful misconception: “As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”

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Several mendicants heard about this. They went to Yamaka and exchanged greetings with him.

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When the greetings and polite conversation were over, they sat down to one side and said to him, “Is it really true, Reverend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

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“Yes, reverends, that’s how I understand the Buddha’s teaching.”

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“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.” But even though admonished by those mendicants, Yamaka obstinately stuck to that misconception and insisted on stating it.

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When those mendicants were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable Sāriputta. They told him what had happened, and said, “May Venerable Sāriputta please go to the mendicant Yamaka out of sympathy.” Sāriputta consented with silence.

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Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:

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“Is it really true, Reverend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

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“Yes, reverend, that’s how I understand the Buddha’s teaching.”

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“What do you think, Yamaka? Is form permanent or impermanent?”

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“Impermanent, reverend.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, reverend.”

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

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What do you think, Reverend Yamaka? Do you regard the Realized One as form?”

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“No, reverend.”

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“Do you regard the Realized One as feeling … perception … choices … consciousness?”

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“No, reverend.”

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“What do you think, Reverend Yamaka? Do you regard the Realized One as in form?”

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“No, reverend.”

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“Or do you regard the Realized One as distinct from form?”

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“No, reverend.”

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“Do you regard the Realized One as in feeling … or distinct from feeling … as in perception … or distinct from perception … as in choices … or distinct from choices … as in consciousness?”

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“No, reverend.”

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“Or do you regard the Realized One as distinct from consciousness?”

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“No, reverend.”

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“What do you think, Yamaka? Do you regard the Realized One as possessing form, feeling, perception, choices, and consciousness?”

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“No, reverend.”

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“What do you think, Yamaka? Do you regard the Realized One as one who is without form, feeling, perception, choices, and consciousness?”

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“No, reverend.”

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“In that case, Reverend Yamaka, since you don’t actually find the Realized One in this very life, is it appropriate to declare: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’?”

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“Reverend Sāriputta, in my ignorance, I used to have that misconception. But now that I’ve heard the teaching from Venerable Sāriputta, I’ve given up that misconception, and I’ve comprehended the teaching.”

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“Reverend Yamaka, suppose they were to ask you: ‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’ How would you answer?”

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“Reverend, if they were to ask this, I’d answer like this: ‘Reverend, form is impermanent. What’s impermanent is suffering. What’s suffering has ceased and ended.

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Feeling … perception … choices … consciousness is impermanent. What’s impermanent is suffering. What’s suffering has ceased and ended.’ That’s how I’d answer such a question.”

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“Good, good, Reverend Yamaka! Well then, I shall give you a simile to make the meaning even clearer. Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth, and a bodyguard for protection. Then along comes a person who wants to harm, injure, and threaten him, and take his life. They’d think: ‘This householder or householder’s son is rich, with a lot of money and great wealth, and a bodyguard for protection. It won’t be easy to take his life by force. Why don’t I get close to him, then take his life?’ So he goes up to that householder or householder’s son and says: ‘Sir, I would serve you.’ They would serve that householder or householder’s son. They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. The householder or householder’s son would consider them as a friend and companion, and come to trust them. But when that person realizes that they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife.

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What do you think, Yamaka? When that person went to the householder or householder’s son and offered to serve him, weren’t they a killer then, though he didn’t know that this was his killer? And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then, though he didn’t know that this was his killer? And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then, though he didn’t know that this was his killer?”

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“Yes, reverend.”

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“In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

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They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

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They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.

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They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.

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They don’t truly understand form—which is a killer—as a killer. They don’t truly understand feeling … perception … choices … consciousness—which is a killer—as a killer.

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They’re attracted to form, grasp it, and commit to the thought, ‘my self’. They’re attracted to feeling … perception … choices … consciousness, grasp it, and commit to the thought, ‘my self’. And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.

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A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

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They truly understand form—which is suffering—as suffering. They truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

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They truly understand form—which is not-self—as not-self. They truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.

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They truly understand form—which is conditioned—as conditioned. They truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.

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They truly understand form—which is a killer—as a killer. They truly understand feeling … perception … choices … consciousness—which is a killer—as a killer.

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Not being attracted to form, they don’t grasp it, and commit to the thought, ‘my self’. Not being attracted to feeling … perception … choices … consciousness, they don’t grasp it, and commit to the thought, ‘my self’. And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”

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“Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.”

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SN 22.86With Anurādha Anurādhasutta
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At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut. Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him:

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“Reverend Anurādha, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

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When they said this, Venerable Anurādha said to those wanderers:

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“Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.” When he said this, the wanderers said to him:

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“This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.” Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seats and left.

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Soon after they had left, Anurādha thought:

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“If those wanderers were to inquire further, how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuttal and criticism?”

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Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.

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“What do you think, Anurādha? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.” … “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

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What do you think, Anurādha? Do you regard a realized one as form?”

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“No, sir.”

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“Do you regard a realized one as feeling … perception … choices … consciousness?”

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“No, sir.”

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“What do you think, Anurādha? Do you regard a realized one as in form?”

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“No, sir.”

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“Or do you regard a realized one as distinct from form?”

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“No, sir.”

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“Do you regard a realized one as in feeling … or distinct from feeling … as in perception … or distinct from perception … as in choices … or distinct from choices … as in consciousness … or as distinct from consciousness?”

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“No, sir.”

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“What do you think, Anurādha? Do you regard a realized one as possessing form, feeling, perception, choices, and consciousness?”

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“No, sir.”

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“What do you think, Anurādha? Do you regard a realized one as one who is without form, feeling, perception, choices, and consciousness?”

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“No, sir.”

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“In that case, Anurādha, since you don’t actually find a realized one in this very life, is it appropriate to declare: ‘Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists’?”

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“No, sir.”

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“Good, good, Anurādha! In the past, as today, what I describe is suffering and the cessation of suffering.”

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SN 22.87With Vakkali Vakkalisutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill.

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Then he addressed his carers, “Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the mendicant Vakkali is sick, suffering, and gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please go to the mendicant Vakkali out of sympathy.’”

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“Yes, reverend,” those monks replied. They did as he asked. The Buddha consented with silence.

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Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali. Venerable Vakkali saw the Buddha coming off in the distance and tried to rise on his cot.

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But the Buddha said to him, “It’s all right, Vakkali, don’t get up. There are some seats spread out, I will sit there.”

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He sat on the seat spread out and said to Vakkali, “I hope you’re keeping well, Vakkali; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.”

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“I hope you don’t have any remorse or regret?”

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“Indeed, sir, I have no little remorse and regret.”

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“I hope you have no reason to blame yourself when it comes to ethical conduct?”

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“No sir, I have no reason to blame myself when it comes to ethical conduct.”

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“In that case, Vakkali, why do you have remorse and regret?”

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“For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.”

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“Enough, Vakkali! Why would you want to see this rotten body? One who sees the teaching sees me. One who sees me sees the teaching. Seeing the teaching, you see me. Seeing me, you see the teaching.

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What do you think, Vakkali? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.” …

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

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And then, after giving Venerable Vakkali this advice, the Buddha got up from his seat and went to the Vulture’s Peak Mountain.

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Then Venerable Vakkali addressed his carers, “Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili. It’s unthinkable for one like me to die in an inhabited area!”

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“Yes, reverend,” replied those mendicants, and did as he asked. Meanwhile, the Buddha spent the rest of that night and day on Vulture’s Peak Mountain.

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Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side.

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One deity said to him, “Sir, the mendicant Vakkali is intent on liberation!”

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And another deity said to him, “He’ll definitely be well freed!”

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This is what those deities said. Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.

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Then, when the night had passed, the Buddha addressed the mendicants:

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“Come, mendicants, go to the mendicant Vakkali and tell him:

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‘Vakkali, hear the word of the Buddha and two deities.

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Late last night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side.

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One deity said to him, “Sir, the mendicant Vakkali is intent on liberation!”

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The other deity said to him, “He’ll definitely be well freed!”

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And the Buddha said, “Do not fear, Vakkali, do not fear! Your death will not be a bad one; your passing will not be a bad one.”’”

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“Yes, sir,” those monks replied. They went to Vakkali and said to him:

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“Vakkali, hear the word of the Buddha and two deities.”

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Then Vakkali addressed his carers, “Please, reverends, help me off my cot. It’s unthinkable for one like me to listen to the Buddha’s instructions sitting on a high seat.”

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“Yes, reverend,” replied those mendicants, and helped him off his cot. They repeated what the Buddha had said.

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Vakkali said, “Well then, reverends, in my name bow with your head at the Buddha’s feet. Say to him: ‘Sir, the mendicant Vakkali is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Form is impermanent. I have no doubt of that. I’m certain that what is impermanent is suffering. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.

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Feeling is impermanent …

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Perception is impermanent …

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Choices are impermanent …

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Consciousness is impermanent. I have no doubt of that. I’m certain that what is impermanent is suffering. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’”

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“Yes, reverend,” those monks replied, and left. And then, not long after those mendicants had left, Venerable Vakkali took his life.

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Then those mendicants went up to the Buddha and told him Vakkali’s message.

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Then the Buddha said to the mendicants, “Come, mendicants, let’s go to the Black Rock on the slopes of Isigili, where Vakkali, the gentleman, took his life.”

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“Yes, sir,” they replied.

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Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Vakkali off in the distance lying on his cot, having cast off the aggregates.

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Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.

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The Buddha said to the mendicants, “Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”

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“Yes, sir.”

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“That’s Māra the Wicked searching for Vakkali’s consciousness, wondering: ‘Where is Vakkali’s consciousness established?’ But since his consciousness is not established, Vakkali is quenched.”

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SN 22.88With Assaji Assajisutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill. Then he addressed his carers:

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“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the mendicant Assaji is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please go to the mendicant Assaji out of sympathy.’”

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“Yes, reverend,” those monks replied. They did as he asked. The Buddha consented with silence.

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Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji. Venerable Assaji saw the Buddha coming off in the distance, and tried to rise on his cot.

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But the Buddha said to him, “It’s all right, Assaji, don’t get up. There are some seats spread out, I will sit there.”

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He sat on the seat spread out and said, “I hope you’re keeping well, Assaji; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.”

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“I hope you don’t have any remorse or regret?”

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“Indeed, sir, I have no little remorse and regret.”

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“I hope you have no reason to blame yourself when it comes to ethical conduct?”

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“No sir, I have no reason to blame myself when it comes to ethical conduct.”

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“In that case, Assaji, why do you have remorse and regret?”

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“Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get immersion. Since I can’t get immersion, I think: ‘May I not decline!’”

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“Assaji, there are ascetics and brahmins for whom samādhi is the essence, equating immersion with the ascetic life. They think: ‘May we not decline!’

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What do you think, Assaji? Is form permanent or impermanent?”

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“Impermanent, sir.” …

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“Is consciousness permanent or impermanent?” …

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

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If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’

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Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed.

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In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’”

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SN 22.89With Khemaka Khemakasutta
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At one time several senior mendicants were staying near Kosambī, in Ghosita’s Monastery. Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.

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In the late afternoon those senior mendicants came out of retreat and addressed Venerable Dāsaka, “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors hope you’re keeping well; they hope you’re all right. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’”

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“Yes, reverends,” replied Dāsaka. He went to Khemaka and said to him:

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“Reverend Khemaka, the seniors hope you’re keeping well; they hope you’re all right. They hope that your pain is fading, not growing, that its fading is evident, not its growing.”

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“Reverend, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

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Then Dāsaka went to those seniors and told them what had happened. They said,

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“Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. Do you regard anything among these five grasping aggregates as self or as belonging to self?’”

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“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:

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“These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self.”

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Then Dāsaka went to those seniors and told them what had happened. They said:

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“Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self, then he is a perfected one, with defilements ended.’”

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“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:

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“These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”

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Then Dāsaka went to those seniors and told them what had happened. They said:

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“Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors ask, when you say “I am”, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say “I am”, what is it that you’re talking about?”

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“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:

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“Enough, Reverend Dāsaka! What’s the point in running back and forth? Bring my staff, I’ll go to see the senior mendicants myself.”

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Then Venerable Khemaka, leaning on a staff, went to those senior mendicants and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side. They said to him:

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“Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say ‘I am’, what is it that you’re talking about?”

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“Reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

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It’s like the scent of a blue water lily, or a pink or white lotus. Would it be right to say that the scent belongs to the petals or the stalk or the pistil?”

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“No, reverend.”

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“Then, reverends, how should it be said?”

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“It would be right to say that the scent belongs to the flower.”

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“In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

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Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ As they do so, that lingering residue is eradicated.

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Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. The launderer returns it to its owners, who store it in a fragrant casket. And that lingering scent would be eradicated.

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In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ As they do so, that lingering residue is eradicated.”

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When he said this, the senior mendicants said to Venerable Khemaka, “We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, asserting, establishing, clarifying, analyzing, and revealing the Buddha’s instructions in detail. And that’s just what you’ve done.”

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That’s what Venerable Khemaka said. Satisfied, the senior mendicants approved what Venerable Khemaka said. And while this discourse was being spoken, the minds of sixty senior mendicants and of Venerable Khemaka were freed from defilements by not grasping.

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SN 22.90With Channa Channasutta
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At one time several senior mendicants were staying near Varanasi, in the deer park at Isipatana.

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Then in the late afternoon, Venerable Channa came out of retreat. Taking a latchkey, he went from dwelling to dwelling, going up to the senior mendicants and saying, “May the venerable senior mendicants advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!”

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When he said this, the senior mendicants said to Venerable Channa:

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“Reverend Channa, form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.”

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Then Venerable Channa thought, “I too think in this way. … And yet my mind does not leap forth, gain confidence, settle down, and become decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. Grasping arises from anxiety. And the mind reverts to thinking: ‘So then who exactly is my self?’ But that doesn’t happen for someone who sees the teaching. Who can teach me the Dhamma so that I can see the teaching?”

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Then Venerable Channa thought, “The Venerable Ānanda is staying near Kosambī, in Ghosita’s Monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see the teaching. Since I have so much trust in Venerable Ānanda, why don’t I go to see him?”

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Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambī. He went to see Ānanda in Ghosita’s Monastery, exchanged greetings with him, and told him what had happened. Then he said,

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“May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see the teaching!”

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“I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and severed your hard-heartedness. Listen well, Channa. You are capable of understanding the teaching.”

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Then right away Channa was filled with lofty rapture and joy, “It seems I’m capable of understanding the teaching!”

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“Reverend Channa, I heard and learned in the presence of the Buddha his advice to the mendicant Kaccānagotta:

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‘Kaccāna, this world mostly relies on the duality of existence and non-existence.

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But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

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The world is for the most part shackled by attraction, grasping, and insisting.

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But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the thought, “my self”, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.

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This is how right view is defined.

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“All exists”: this is one extreme.

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“All does not exist”: this is the second extreme.

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Avoiding these two extremes, the Realized One teaches by the middle way:

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“Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.

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When ignorance fades away and ceases with nothing left over, choices cease. … That is how this entire mass of suffering ceases.”’”

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“Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And now that I’ve heard this teaching from Venerable Ānanda, I’ve comprehended the teaching.”

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SN 22.91Rāhula Rāhulasutta
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At Sāvatthī.

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Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

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“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

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SN 22.92Rāhula (2nd) Dutiyarāhulasutta
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At Sāvatthī.

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Seated to one side, Rāhula said to the Buddha:

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“Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”

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“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

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One truly sees any kind of feeling … perception … choices … When one truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

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That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”

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The Chapter on Flowers

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SN 22.93A River Nadīsutta
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At Sāvatthī.

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“Suppose, mendicants, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d break off, and they’d come to ruin because of that.

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In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

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They regard form as self, self as having form, form in self, or self in form. But their form breaks off, and they come to ruin because of that. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But their consciousness breaks off, and they come to ruin because of that.

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What do you think, mendicants? Is form permanent or impermanent?”

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“Impermanent, sir.” …

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.”

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.94Flowers Pupphasutta
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At Sāvatthī.

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“Mendicants, I do not argue with the world; it is the world that argues with me. When your speech is in line with the teaching you do not argue with anyone in the world. What the astute deem as not existing, I too say does not exist. What the astute deem as existing, I too say exists.

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And what do the astute deem as not existing, which I too say does not exist? Form that is permanent, everlasting, eternal, and imperishable.

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Feeling …

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Perception …

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Choices …

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Consciousness that is permanent, everlasting, eternal, and imperishable. This is what the astute deem as not existing, which I too say does not exist.

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And what do the astute deem as existing, which I too say exists? Form that is impermanent, suffering, and perishable.

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Feeling … Perception … Choices …

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Consciousness that is impermanent, suffering, and perishable. This is what the astute deem as existing, which I too say exists.

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There is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

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And what is that temporal phenomenon in the world? Form is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

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This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

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Feeling …

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Perception …

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Choices …

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Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.

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This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

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Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.”

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SN 22.95A Lump of Foam Pheṇapiṇḍūpamasutta
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At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river. There the Buddha addressed the mendicants:

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“Mendicants, suppose this Ganges river was carrying along a big lump of foam. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a lump of foam?

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In the same way, a mendicant sees and contemplates any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in form?

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Suppose it was autumn, when the heavens rain heavily, and a bubble on the water forms and pops right away. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a water bubble?

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In the same way, a mendicant sees and contemplates any kind of feeling at all … examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in feeling?

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Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a mirage?

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In the same way, a mendicant sees and contemplates any kind of perception at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what core could there be in perception?

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Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a banana tree?

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In the same way, a mendicant sees and contemplates any kind of choices at all … examining them carefully. And they appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in choices?

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Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely vacuous, hollow, and insubstantial. For what core could there be in a magic trick?

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In the same way, a mendicant sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely vacuous, hollow, and insubstantial. For what core could there be in consciousness?

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘… there is nothing further for this place.’”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Form is like a lump of foam;
feeling is like a bubble;
perception seems like a mirage;
choices like a banana tree;
and consciousness like a magic trick:
so taught the kinsman of the Sun.

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However you contemplate them,
examining them carefully,
they’re vacuous and hollow
when you look at them closely.

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Concerning this body,
he of vast wisdom has taught
that when three things are given up,
you’ll see this form discarded.

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Vitality, warmth, and consciousness:
when they leave the body,
it lies there tossed aside,
food for others, mindless.

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Such is this process,
this illusion, this lament of fools.
It’s said to be a killer,
for no core is found here.

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An energetic mendicant
should examine the aggregates like this,
with situational awareness and mindfulness
whether by day or by night.

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They should give up all yoking,
and make a refuge for themselves.
They should live as though their head was on fire,
aspiring to the state that does not pass.”

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SN 22.96A Lump of Cow Dung Gomayapiṇḍasutta
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At Sāvatthī.

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Seated to one side, that mendicant said to the Buddha:

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“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”

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“Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

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Then the Buddha, picking up a lump of cow dung, said to the mendicants:

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“There’s not even this much of any incarnation that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

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Once upon a time I was an anointed aristocratic king. I had 84,000 cities, with the capital Kusāvatī the foremost. I had 84,000 palaces, with the palace named Principle the foremost. I had 84,000 chambers, with the great foyer the foremost. I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. I had 84,000 bull elephants with gold adornments and banners, covered with snow gold netting, with the royal bull elephant named Sabbath the foremost. I had 84,000 horses with gold adornments and banners, covered with snow gold netting, with the royal steed named Thundercloud the foremost. I had 84,000 chariots with gold adornments and banners, covered with snow gold netting, with the chariot named Triumph the foremost. I had 84,000 jewels, with the jewel-treasure the foremost. I had 84,000 women, with Queen Subhaddā the foremost. I had 84,000 aristocrat vassals, with the commander-treasure the foremost. I had 84,000 milk cows with silken reins and bronze pails. I had 8,400,000,000 fine cloths of linen, cotton, silk, and wool. I had 84,000 servings of food, which were presented to me as offerings in the morning and evening.

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Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Of those 84,000 mansions, I only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in the great foyer. Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, a maiden of the aristocratic or peasant classes. Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, cotton, silk, and wool. Of those 84,000 servings of food, I only had one, eating at most a cup of rice with suitable sauce.

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And so all those conditioned phenomena have passed, ceased, and perished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

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SN 22.97A Fingernail Nakhasikhāsutta
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At Sāvatthī.

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Seated to one side, that mendicant said to the Buddha:

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“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”

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“Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

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Then the Buddha, picking up a little bit of dirt under his fingernail, addressed that mendicant:

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“There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

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There’s not even this much of any feeling …

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perception …

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choices …

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consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

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What do you think, mendicant? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.” …

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.98Plain Version Suddhikasutta
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At Sāvatthī.

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Seated to one side, that mendicant said to the Buddha:

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“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”

-

“Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

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SN 22.99A Leash Gaddulabaddhasutta
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At Sāvatthī.

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“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

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There comes a time when the ocean dries up and evaporates and is no more. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

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There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

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There comes a time when the great earth is burned up and destroyed, and is no more. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

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Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar.

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In the same way, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen true persons, and are neither skilled nor trained in their teaching. They regard form … feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They just keep running and circling around form, feeling, perception, choices, and consciousness. Doing so, they’re not freed from form, feeling, perception, choices, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

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A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form … feeling … perception … choices … or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They don’t keep running and circling around form, feeling, perception, choices, and consciousness. By not doing so, they’re freed from form, feeling, perception, choices, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

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SN 22.100A Leash (2nd) Dutiyagaddulabaddhasutta
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At Sāvatthī.

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“Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar.

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In the same way, an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ When walking, they walk right beside the five grasping aggregates. When standing … sitting … lying down, they lie down right beside the five grasping aggregates.

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So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.

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Mendicants, have you seen the picture called ‘Conduct’?”

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“Yes, sir.”

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“That picture was elaborated by the mind, but the mind is even more elaborate than that.

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So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.

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I don’t see any other order of beings as elaborate as the animal realm. The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that.

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So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.

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Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the form of a woman or a man, whole in its major and minor limbs.

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In the same way, when an unlearned ordinary person creates a future life, all they create is form, feeling, perception, choices, and consciousness.

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What do you think, mendicants? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?” …

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“So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.101The Adze Vāsijaṭasutta
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At Sāvatthī.

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“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ The ending of the defilements is for one who knows and sees this.

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When a mendicant is not committed to development, they might wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: ‘It’s because they’re undeveloped.’ Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

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Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. That chicken might wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But they can’t break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs has not properly sat on them to keep them warm and incubated.

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In the same way, when a mendicant is not committed to development, they might wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: ‘It’s because they’re undeveloped.’ Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

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When a mendicant is committed to development, they might not wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? You should say: ‘It’s because they are developed.’ Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

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Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. That chicken might not wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But still they can break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs properly sat on them to keep them warm and incubated.

-

In the same way, when a mendicant is committed to development, they might not wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? You should say: ‘It’s because they are developed.’ Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

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Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away.

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In the same way, when a mendicant is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the monsoon clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant is committed to development their fetters readily collapse and rot away.”

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SN 22.102The Perception of Impermanence Aniccasaññāsutta
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At Sāvatthī.

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“Mendicants, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.

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In the autumn, a farmer ploughing with a large plough shears through all the root networks. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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Of all kinds of fragrant root, spikenard is said to be the best. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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Of all kinds of fragrant flower, jasmine is said to be the best. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

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In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.

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And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’? ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

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That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.”

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The Final Fifty

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The Chapter on Sides

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SN 22.103Sides Antasutta
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At Sāvatthī.

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“Mendicants, there are these four sides. What four? The side of substantial reality, the side of the origin of substantial reality, the side of the cessation of substantial reality, and the side of the practice that leads to the cessation of substantial reality. And what is the side of substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called the side of substantial reality.

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And what is the side of the origin of substantial reality? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the side of the origin of substantial reality.

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And what is the side of the cessation of substantial reality? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the side of the cessation of substantial reality.

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And what is the side of the practice that leads to the cessation of substantial reality? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the side of the practice that leads to the cessation of substantial reality. These are the four sides.”

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SN 22.104Suffering Dukkhasutta
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At Sāvatthī.

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“Mendicants, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Listen …

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And what is suffering? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called suffering.

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And what is the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the origin of suffering.

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And what is the cessation of suffering? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of suffering.

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And what is the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of suffering.”

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SN 22.105Substantial Reality Sakkāyasutta
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At Sāvatthī.

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“Mendicants, I will teach you substantial reality, the origin of substantial reality, the cessation of substantial reality, and the practice that leads to the cessation of substantial reality. Listen …

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And what is substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called substantial reality.

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And what is the origin of substantial reality? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the origin of substantial reality.

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And what is the cessation of substantial reality? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of substantial reality.

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And what is the practice that leads to the cessation of substantial reality? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of substantial reality.”

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SN 22.106Should Be Completely Understood Pariññeyyasutta
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At Sāvatthī.

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“Mendicants, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen …

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And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

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And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

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And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.”

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SN 22.107Ascetics (1st) Samaṇasutta
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At Sāvatthī.

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“Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.

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There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …

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There are ascetics and brahmins who do truly understand …”

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SN 22.108Ascetics (2nd) Dutiyasamaṇasutta
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At Sāvatthī.

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“Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.

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There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …

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There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 22.109A Stream-Enterer Sotāpannasutta
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At Sāvatthī.

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“Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 22.110A Perfected One Arahantasutta
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At Sāvatthī.

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“Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

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SN 22.111Giving Up Desire Chandappahānasutta
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At Sāvatthī.

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“Mendicants, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

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SN 22.112Giving Up Desire (2nd) Dutiyachandappahānasutta
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At Sāvatthī.

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“Mendicants, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

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You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

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The Chapter on a Dhamma Speaker

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SN 22.113Ignorance Avijjāsutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha and said to him:

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“Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

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“Mendicant, it’s when an unlearned ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

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This is called ignorance. And this is how an ignorant person is defined.”

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SN 22.114Knowledge Vijjāsutta
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At Sāvatthī.

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Seated to one side, that mendicant said to the Buddha:

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“Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

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“Mendicant, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

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This is called knowledge. And this is how a knowledgeable person is defined.”

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SN 22.115A Dhamma speaker Dhammakathikasutta
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At Sāvatthī.

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Seated to one side, that mendicant said to the Buddha:

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“Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

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“Mendicant, if a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.

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If they practice for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.

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If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.

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If a mendicant teaches Dhamma for disillusionment with feeling … perception … choices … consciousness, for its fading away and cessation, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.

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If they practice for disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.

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If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.”

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SN 22.116A Dhamma speaker (2nd) Dutiyadhammakathikasutta
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At Sāvatthī.

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Seated to one side, that mendicant said to the Buddha:

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“Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined? How is a mendicant who practices in line with the teaching defined? And how is a mendicant who has attained extinguishment in this very life defined?”

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“Mendicant, if a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.

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If they practice for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.

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If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.

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If a mendicant teaches Dhamma for disillusionment with feeling … perception … choices … consciousness, for its fading away and cessation, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.

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If they practice for disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.

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If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.”

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SN 22.117Shackles Bandhanasutta
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At Sāvatthī.

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“Mendicants, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They’re called an unlearned ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.

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They regard feeling … perception … choices … consciousness as self. They’re called an unlearned ordinary person who is bound to consciousness, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.

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A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They’re called a learned noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.

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They don’t regard feeling … perception … choices … consciousness as self. They’re called a learned noble disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.”

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SN 22.118Questioning Paripucchitasutta
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At Sāvatthī.

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“What do you think, mendicants? Do you regard form like this: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Good, mendicants! Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Do you regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Good, mendicants! Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.119Questioning (2nd) Dutiyaparipucchitasutta
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At Sāvatthī.

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“What do you think, mendicants? Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?”

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“Yes, sir.”

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“Good, mendicants! Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Do you regard feeling … perception … choices … consciousness like this: ‘This is not mine, I am not this, this is not my self’?”

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“Yes, sir.”

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“Good, mendicants! Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 22.120Things Prone To Being Fettered Saṁyojaniyasutta
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At Sāvatthī.

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“Mendicants, I will teach you the things that are prone to being fettered, and the fetter. Listen …

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What are the things that are prone to being fettered? And what is the fetter?

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Form is something that’s prone to being fettered. The desire and greed for it is the fetter.

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Feeling …

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Perception …

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Choices …

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Consciousness is something that’s prone to being fettered. The desire and greed for it is the fetter.

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These are called the things that are prone to being fettered, and this is the fetter.”

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SN 22.121Things Prone to Fuel Grasping Upādāniyasutta
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At Sāvatthī.

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“Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen …

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What are the things that fuel grasping? And what is the grasping?

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Form is something that’s prone to fuel grasping. The desire and greed for it is the grasping.

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Feeling …

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Perception …

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Choices …

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Consciousness is something that’s prone to fuel grasping. The desire and greed for it is the grasping.

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These are called the things that fuel grasping, and this is the grasping.”

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SN 22.122An Ethical Mendicant Sīlavantasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and said:

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“Reverend Sāriputta, what things should an ethical mendicant rationally apply the mind to?”

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“Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. It’s possible that an ethical mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”

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“But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?”

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“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.”

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“But Reverend Sāriputta, what things should a mendicant once-returner rationally apply the mind to?”

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“A mendicant once-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.”

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“But Reverend Sāriputta, what things should a mendicant non-returner rationally apply the mind to?”

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“A mendicant non-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize perfection.”

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“But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?”

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“Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. A perfected one has nothing more to do, and nothing that needs improvement. Still, these things, when developed and cultivated, lead to blissful meditation in this life, and also to mindfulness and situational awareness.”

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SN 22.123Learned Sutavantasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, bowed, sat down to one side, and said:

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“Reverend Sāriputta, what things should a learned mendicant rationally apply the mind to?”

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“A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a learned mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”

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“But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?”

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“A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” … “It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.” … “It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of perfection.”

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“But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?”

-

“Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. A perfected one has nothing more to do, and nothing that needs improvement. Still, these things, when developed and cultivated, lead to blissful meditation in this life, and also to mindfulness and situational awareness.”

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-
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SN 22.124With Kappa Kappasutta
-

At Sāvatthī.

-

Then Venerable Kappa went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”

-

“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”

-
-
-
SN 22.125With Kappa (2nd) Dutiyakappasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Kappa said to the Buddha:

-

“Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”

-

“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

One is freed by not grasping having truly seen any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”

-
-

The Chapter on Ignorance

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SN 22.126Liable To Originate Samudayadhammasutta
-

At Sāvatthī.

-

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

-

“Mendicant, it’s when an unlearned ordinary person doesn’t truly understand form, which is liable to originate, as form which is liable to originate. They don’t truly understand form, which is liable to vanish, as form which is liable to vanish. They don’t truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.

-

They don’t truly understand feeling … perception … choices … consciousness, which is liable to originate, as consciousness which is liable to originate. They don’t truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They don’t truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.

-

This is called ignorance. And this is how an ignorant person is defined.”

-

When he said this, the mendicant said to the Buddha:

-

“Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

-

“Mendicant, it’s when a learned noble disciple truly understands form, which is liable to originate, as form which is liable to originate. They truly understand form, which is liable to vanish, as form which is liable to vanish. They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.

-

They truly understand feeling … perception … choices … consciousness, which is liable to originate, as consciousness which is liable to originate. They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.

-

This is called knowledge. And this is how a knowledgeable person is defined.”

-
-
-
SN 22.127Liable To Originate (2nd) Dutiyasamudayadhammasutta
-

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. …

-

Mahākoṭṭhita said to Sāriputta:

-

“Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

-

“Reverend, it’s when an unlearned ordinary person doesn’t truly understand form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.

-

They don’t truly understand feeling … perception … choices … consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.

-

This is called ignorance. And this is how an ignorant person is defined.”

-
-
-
SN 22.128Liable To Originate (3rd) Tatiyasamudayadhammasutta
-

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. …

-

Mahākoṭṭhita said to Sāriputta:

-

“Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

-

“Reverend, it’s when a learned noble disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.

-

They truly understand feeling … perception … choices … consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.

-

This is called knowledge. And this is how a knowledgeable person is defined.”

-
-
-
SN 22.129Gratification Assādasutta
-

At Varanasi. Mahākoṭṭhita said to Sāriputta:

-

“Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

-

“Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called ignorance. And this is how an ignorant person is defined.”

-
-
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SN 22.130Gratification (2nd) Dutiyaassādasutta
-

At Varanasi.

-

“Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

-

“Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called knowledge. And this is how a knowledgeable person is defined.”

-
-
-
SN 22.131Origin Samudayasutta
-

At Varanasi.

-

“Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

-

“Reverend, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called ignorance. And this is how an ignorant person is defined.”

-
-
-
SN 22.132Origin (2nd) Dutiyasamudayasutta
-

At Varanasi. Mahākoṭṭhita said to Sāriputta:

-

“Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

-

“Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called knowledge. And this is how a knowledgeable person is defined.”

-
-
-
SN 22.133With Koṭṭhita Koṭṭhikasutta
-

At Varanasi. Sāriputta said to Mahākoṭṭhita:

-

“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

-

“Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called ignorance. And this is how an ignorant person is defined.”

-

When he said this, Venerable Sāriputta said to him:

-

“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

-

“Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called knowledge. And this is how a knowledgeable person is defined.”

-
-
-
SN 22.134With Koṭṭhita (2nd) Dutiyakoṭṭhikasutta
-

At Varanasi.

-

“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

-

“Reverend, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called ignorance. And this is how an ignorant person is defined.”

-

When he said this, Venerable Sāriputta said to him:

-

“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

-

“Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

-

This is called knowledge. And this is how a knowledgeable person is defined.”

-
-
-
SN 22.135With Koṭṭhita (3rd) Tatiyakoṭṭhikasutta
-

The same setting. Sāriputta said to Mahākoṭṭhita:

-

“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

-

“Reverend, it’s when an unlearned ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

-

This is called ignorance. And this is how an ignorant person is defined.”

-

When he said this, Venerable Sāriputta said to him:

-

“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

-

“Reverend, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

-

This is called knowledge. And this is how a knowledgeable person is defined.”

-
-

The Chapter on Burning Chaff

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-
SN 22.136Burning Chaff Kukkuḷasutta
-

At Sāvatthī.

-

“Mendicants, form, feeling, perception, choices, and consciousness are burning chaff.

-

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

-
-
-
SN 22.137Impermanence Aniccasutta
-

At Sāvatthī.

-

“Mendicants, you should give up desire for what is impermanent.

-

And what is impermanent? Form is impermanent; you should give up desire for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is impermanent; you should give up desire for it.

-

You should give up desire for what is impermanent.”

-
-
-
SN 22.138Impermanence (2nd) Dutiyaaniccasutta
-

At Sāvatthī.

-

“Mendicants, you should give up greed for what is impermanent. And what is impermanent?

-

Form is impermanent; you should give up greed for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is impermanent; you should give up greed for it.

-

You should give up greed for what is impermanent.”

-
-
-
SN 22.139Impermanence (3rd) Tatiyaaniccasutta
-

At Sāvatthī.

-

“Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent?

-

Form is impermanent; you should give up desire and greed for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is impermanent; you should give up desire and greed for it.

-

You should give up desire and greed for what is impermanent.”

-
-
-
SN 22.140Suffering Dukkhasutta
-

At Sāvatthī.

-

“Mendicants, you should give up desire for what is suffering. …”

-
-
-
SN 22.141Suffering (2nd) Dutiyadukkhasutta
-

At Sāvatthī.

-

“Mendicants, you should give up greed for what is suffering. …”

-
-
-
SN 22.142Suffering (3rd) Tatiyadukkhasutta
-

At Sāvatthī.

-

“Mendicants, you should give up desire and greed for what is suffering. …”

-
-
-
SN 22.143Not-Self Anattasutta
-

At Sāvatthī.

-

“Mendicants, you should give up desire for what is not-self. …”

-
-
-
SN 22.144Not-Self (2nd) Dutiyaanattasutta
-

At Sāvatthī.

-

“Mendicants, you should give up greed for what is not-self. …”

-
-
-
SN 22.145Not-Self (3rd) Tatiyaanattasutta
-

At Sāvatthī.

-

“Mendicants, you should give up desire and greed for what is not-self. …”

-
-
-
SN 22.146Full of Disillusionment Nibbidābahulasutta
-

At Sāvatthī.

-

“Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings. They should live full of disillusionment for form, feeling, perception, choices, and consciousness. Living in this way, they completely understand form, feeling, perception, choices, and consciousness. Completely understanding form, feeling, perception, choices, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

-
-
-
SN 22.147Observing Impermanence Aniccānupassīsutta
-

At Sāvatthī.

-

“Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings. They should live observing impermanence in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

-
-
-
SN 22.148Observing Suffering Dukkhānupassīsutta
-

At Sāvatthī.

-

“Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings. They should live observing suffering in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

-
-
-
SN 22.149Observing Not-Self Anattānupassīsutta
-

At Sāvatthī.

-

“Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings. They should live observing not-self in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

-
-

The Chapter on Views

-
-
SN 22.150In Oneself Ajjhattasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form, pleasure and pain arise in oneself. When feeling … perception … choices … consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.151This Is Mine Etaṁmamasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does someone regard things like this: ‘This is mine, I am this, this is my self’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form … When consciousness exists, because of grasping consciousness and insisting on consciousness, someone regards it like this: ‘This is mine, I am this, this is my self.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.152This Is My Self Soattāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.153It Might Not Be Mine Nocamesiyāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.154Wrong View Micchādiṭṭhisutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does wrong view arise?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, wrong view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.155Substantialist View Sakkāyadiṭṭhisutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does substantialist view arise?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, substantialist view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, substantialist view arises.

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.156View of Self Attānudiṭṭhisutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does view of self arise?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, view of self arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, view of self arises.

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.157Insistence Abhinivesasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise.

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”

-

“No, sir.” …

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.158Insistence (2nd) Dutiyaabhinivesasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise.

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”

-

“No, sir.”

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 22.159With Ānanda Ānandasutta
-

At Sāvatthī.

-

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“What do you think, Ānanda? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.” …

-

“Seeing this … They understand: ‘… there is nothing further for this place.’”

-

The Linked Discourses on the aggregates are complete.

-
-

Linked Discourses with Rādha

-
- -
-

First Chapter About Māra

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SN 23.1About Māra Mārasutta
-

At Sāvatthī.

-

Then Venerable Rādha went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, they speak of this thing called ‘Māra’. How is Māra defined?”

-

“When there is form, Rādha, there may be Māra, or the murderer, or the murdered. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable. Those who see it like this see rightly. When there is feeling … perception … choices … consciousness, there may be Māra, or the murderer, or the murdered. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable. Those who see it like this see rightly.”

-

“But sir, what’s the purpose of seeing rightly?”

-

“Disillusionment is the purpose of seeing rightly.”

-

“But what’s the purpose of disillusionment?”

-

“Dispassion is the purpose of disillusionment.”

-

“But what’s the purpose of dispassion?”

-

“Freedom is the purpose of dispassion.”

-

“But what’s the purpose of freedom?”

-

“Extinguishment is the purpose of freedom.”

-

“But sir, what is the purpose of extinguishment?”

-

“Your question goes too far, Rādha. You couldn’t figure out the limit of questions. For extinguishment is the culmination, destination, and end of the spiritual life.”

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SN 23.2Sentient Beings Sattasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called a ‘sentient being’. How is a sentient being defined?”

-

“Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of. When you cling, strongly cling, to desire, greed, relishing, and craving for feeling … perception … choices … consciousness, then a being is spoken of.

-

Suppose some boys or girls were playing with sandcastles. As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cherish them, fancy them, treasure them, and treat them as their own. But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, smash, and destroy them with their hands and feet, making them unplayable.

-

In the same way, you should scatter, smash, and destroy form, making it unplayable. And you should practice for the ending of craving. You should scatter, smash, and destroy feeling … perception … choices … consciousness, making it unplayable. And you should practice for the ending of craving. For the ending of craving is extinguishment.”

-
-
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SN 23.3The Conduit To Rebirth Bhavanettisutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘the cessation of the conduit to rebirth’. What is the conduit to rebirth? And what is the cessation of the conduit to rebirth?”

-

“Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies—this is called the conduit to rebirth. Their cessation is the cessation of the conduit to rebirth.

-

Any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies—this is called the conduit to rebirth. Their cessation is the cessation of the conduit to rebirth.”

-
-
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SN 23.4Should Be Completely Understood Pariññeyyasutta
-

At Sāvatthī.

-

Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

-

“Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen and apply your mind well, I will speak.”

-

“Yes, sir,” Rādha replied. The Buddha said this:

-

“And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

-

And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

-

And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.”

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SN 23.5Ascetics and Brahmins Samaṇasutta
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

-

There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

-

There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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-
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SN 23.6Ascetics and Brahmins (2nd) Dutiyasamaṇasutta
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

-

There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …

-

There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

-
-
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SN 23.7A Stream-Enterer Sotāpannasutta
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
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SN 23.8A Perfected One Arahantasutta
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

-
-
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SN 23.9Desire and Greed Chandarāgasutta
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

-

You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

-
-
-
SN 23.10Desire and Greed (2nd) Dutiyachandarāgasutta
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

-

You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

-
-

Second Chapter About Māra

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-
SN 23.11About Māra Mārasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘Māra’. How is Māra defined?”

-

“Rādha, form is Māra, feeling is Māra, perception is Māra, choices are Māra, consciousness is Māra.

-

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

-
-
-
SN 23.12Susceptible to Māra Māradhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘susceptible to Māra’. What is susceptible to Māra?”

-

“Rādha, form is susceptible to Māra. Feeling, perception, choices, and consciousness are susceptible to Māra.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.13Impermanence Aniccasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘impermanence’. What is impermanence?”

-

“Rādha, form, feeling, perception, choices, and consciousness are impermanent.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.14Liable to Impermanence Aniccadhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘liable to impermanence’. What is liable to impermanence?

-

“Rādha, form, feeling, perception, choices, and consciousness are liable to impermanence.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.15Suffering Dukkhasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘suffering’. What is suffering?”

-

“Rādha, form, feeling, perception, choices, and consciousness are suffering.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.16Liable to Suffering Dukkhadhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of ‘liable to suffering’. What is liable to suffering?”

-

“Rādha, form, feeling, perception, choices, and consciousness are liable to suffering.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.17Not-Self Anattasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘not-self’. What is not-self?”

-

“Rādha, form, feeling, perception, choices, and consciousness are not-self.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.18Naturally Not-Self Anattadhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of this thing called ‘liable to not-self’. What is liable to not-self?”

-

“Rādha, form, feeling, perception, choices, and consciousness are liable to not-self.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.19Liable To End Khayadhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of ‘liable to end’. What is liable to end?”

-

“Rādha, form, feeling, perception, choices, and consciousness are liable to end.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.20Liable To Vanish Vayadhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of ‘liable to vanish’. What is liable to vanish?”

-

“Rādha, form, feeling, perception, choices, and consciousness are liable to vanish.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.21Liable To Originate Samudayadhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of ‘liable to originate’. What is liable to originate?”

-

“Rādha, form, feeling, perception, choices, and consciousness are liable to originate.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 23.22Liable To Cease Nirodhadhammasutta
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, they speak of ‘liable to cease’. What is liable to cease?”

-

“Rādha, form, feeling, perception, choices, and consciousness are liable to cease.

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-

The Chapter on Aspiration

-
-
SN 23.23–33Eleven Discourses on Māra, Etc. Mārādisuttaekādasaka
-

At Sāvatthī.

-

Seated to one side, Venerable Rādha said to the Buddha:

-

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. And what is Māra? Form is Māra. You should give up any desire, any greed, any desire and greed for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is Māra.”

-

“You should give up any desire, any greed, any desire and greed for whatever is susceptible to Māra …”

-

“… impermanent …”

-

“… liable to impermanence …”

-

“… suffering …”

-

“… liable to suffering …”

-

“… not-self …”

-

“… liable to not-self …”

-

“… liable to end …”

-

“… liable to vanish …”

-

“… liable to originate …”

-
-
-
SN 23.34Liable To Cease Nirodhadhammasutta
-

At Sāvatthī.

-

Venerable Rādha said to the Buddha:

-

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease. And what is liable to cease? Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”

-
-

The Chapter on Sitting Close

-
-
SN 23.35–45Eleven Discourses on Māra, Etc. Mārādisuttaekādasaka
-
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. And what is Māra? Form is Māra. You should give up any desire, any greed, any desire and greed for it. …

-

Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is Māra.”

-
-
-

“You should give up any desire, any greed, any desire and greed for whatever is susceptible to Māra …”

-
-
-

“… impermanent …”

-
-
-

“… liable to impermanence …”

-
-
-

“… suffering …”

-
-
-

“… liable to suffering …”

-
-
-

“… not-self …”

-
-
-

“… liable to not-self …”

-
-
-

“… liable to end …”

-
-
-

“… liable to vanish …”

-
-
-

“… liable to originate …”

-
-
-
-
SN 23.46Liable To Cease Nirodhadhammasutta
-

At Sāvatthī.

-

When Venerable Rādha was seated to one side, the Buddha said to him:

-

“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease. And what is liable to cease? Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.

-

Feeling …

-

Perception …

-

Choices …

-

Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”

-

The Linked Discourses with Rādha are complete.

-
-

Linked Discourses on Views

-
- -
-

The Chapter on Stream-Entry

-
-
SN 24.1Winds Vātasutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove. The Buddha said this:

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’?”

-

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

-

“Well then, mendicants, listen and apply your mind well, I will speak.”

-

“Yes, sir,” they replied. The Buddha said this:

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“No, sir.”

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.2This Is Mine Etaṁmamasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘This is mine, I am this, this is my self’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘This is mine, I am this, this is my self.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘This is mine, I am this, this is my self.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.3This Is My Self Soattāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.4It Might Not Be Mine Nocamesiyāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.5There’s No Meaning in Giving Natthidinnasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight. This person is made up of the four principal states. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space. Four men with a bier carry away the corpse. Their footprints show the way to the cemetery. The bones become bleached. Offerings dedicated to the gods end in ashes. Giving is a doctrine of morons. When anyone affirms a positive teaching it’s just baseless, false nonsense. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.6Acting Karotosutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.7Cause Hetusutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.8The Extensive View Mahādiṭṭhisutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. The sword simply passes through the gap between the seven substances. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. It’s like how, when you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the foolish and the astute will make an end of suffering’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.9The Cosmos is Eternal Sassatadiṭṭhisutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is eternal’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘The cosmos is eternal.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The cosmos is eternal.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.10The Cosmos Is Not Eternal Asassatadiṭṭhisutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is not eternal’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists …” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 24.11The Cosmos is Finite Antavāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is finite’?” …

-
-
-
SN 24.12The Cosmos is Infinite Anantavāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is infinite’?” …

-
-
-
SN 24.13The Soul and the Body Are Identical Taṁjīvaṁtaṁsarīraṁsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The soul and the body are identical’?” …

-
-
-
SN 24.14The Soul and the Body Are Different Things Aññaṁjīvaṁaññaṁsarīraṁsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The soul and the body are different things’?” …

-
-
-
SN 24.15A Realized One Still Exists Hotitathāgatosutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one still exists after death’?” …

-
-
-
SN 24.16A Realized One No Longer Exists Nahotitathāgatosutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one no longer exists after death’?” …

-
-
-
SN 24.17A Realized One Both Still Exists and No Longer Exists Hoticanacahotitathāgatosutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one both still exists and no longer exists after death’?” …

-
-
-
SN 24.18A Realized One Neither Still Exists Nor No Longer Exists Nevahotinanahotitathāgatosutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death’ …

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

-

“No, sir.”

-

“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

-

“No, sir.”

-

“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-

The Chapter on the Second Round

-
-
SN 24.19Winds Vātasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“No, sir.”

-

“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”

-
-
-
SN 24.20–35This Is Mine, Etc. Etaṁmamādisutta
-

(Tell these in full as in discourses 2 through 17 of the previous chapter.)

-
-
-
SN 24.36Neither Still Exists Nor No Longer Exists Nevahotinanahotisutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘a realized one neither still exists nor no longer exists after death.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’” …

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’”

-
-
-
SN 24.37The Self is Formed Rūpīattāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is formed and is healthy after death’?” …

-
-
-
SN 24.38The Self Is Formless Arūpīattāsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is formless and healthy after death’?” …

-
-
-
SN 24.39The Self is Formed and Formless Rūpīcaarūpīcaattāsutta
-

At Sāvatthī.

-

“‘The self is formed and formless, and is healthy after death’?” …

-
-
-
SN 24.40The Self is Neither Formed Nor Formless Nevarūpīnārūpīattāsutta
-

“‘The self is neither formed nor formless, and is healthy after death’?” …

-
-
-
SN 24.41The Self Is Perfectly Happy Ekantasukhīsutta
-

“‘The self is perfectly happy, and is free of disease after death’?” …

-
-
-
SN 24.42Exclusively Suffering Ekantadukkhīsutta
-

“‘The self is exclusively suffering, and is healthy after death’?” …

-
-
-
SN 24.43The Self Is Happy and Suffering Sukhadukkhīsutta
-

“‘The self is happy and suffering, and is healthy after death’?” …

-
-
-
SN 24.44The Self Is Neither Happy Nor Suffering Adukkhamasukhīsutta
-

“‘The self is neither happy nor suffering, and is healthy after death’?” …

-
-

The Chapter on the Third Round

-
-
SN 24.45Winds Navātasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“No, sir.”

-

“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”

-
-
-
SN 24.46–69This Is Mine, etc. Etaṁmamādisutta
-

(Tell in full as in discourses 20 through 43 of the second chapter.)

-
-
-
SN 24.70The Self Is Neither Happy Nor Suffering Adukkhamasukhīsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and healthy after death’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.” …

-

“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.” …

-

“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

-

“No, sir.”

-

“And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’”

-
-

The Chapter on the Fourth Round

-
-
SN 24.71Winds Navātasutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

-
-
-
SN 24.72–95This Is Mine, Etc. Etaṁmamādisutta
-

(Tell in full as in the 24 discourses of the second chapter.)

-
-
-
SN 24.96The Self Is Neither Happy Nor Suffering Adukkhamasukhīsutta
-

At Sāvatthī.

-

“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and is healthy after death’?”

-

“Our teachings are rooted in the Buddha. …”

-

“When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’

-

What do you think, mendicants? Is form permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Is feeling … perception … choices … consciousness permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

-

“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

-

The Linked Discourses on views are complete.

-
-

Linked Discourses on Arrival at the Truth

-
- -
-

The Chapter on the Eye

-
-
SN 25.1The Eye Cakkhusutta
-

At Sāvatthī.

-

“Mendicants, the eye is impermanent, decaying, and perishing. The ear, nose, tongue, body, and mind are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

-

Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

-

Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 25.2Sights Rūpasutta
-

At Sāvatthī.

-

“Mendicants, sights are impermanent, decaying, and perishing. Sounds, smells, tastes, touches, and ideas are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

-

Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

-

Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-
-
-
SN 25.3Consciousness Viññāṇasutta
-

At Sāvatthī.

-

“Mendicants, eye consciousness is impermanent, decaying, and perishing. Ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. …”

-
-
-
SN 25.4Contact Samphassasutta
-

At Sāvatthī.

-

“Mendicants, eye contact is impermanent, decaying, and perishing. Ear contact, nose contact, tongue contact, body contact, and mind contact are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. …”

-
-
-
SN 25.5Feeling Samphassajasutta
-

At Sāvatthī.

-

“Mendicants, feeling born of eye contact is impermanent, decaying, and perishing. Feeling born of ear contact, feeling born of nose contact, feeling born of tongue contact, feeling born of body contact, and feeling born of mind contact are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. …”

-
-
-
SN 25.6Perception Rūpasaññāsutta
-

At Sāvatthī.

-

“Mendicants, perception of sights is impermanent, decaying, and perishing. Perception of sounds, perception of smells, perception of tastes, perception of touches, and perception of ideas are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. …”

-
-
-
SN 25.7Intention Rūpasañcetanāsutta
-

At Sāvatthī.

-

“Mendicants, intention regarding sights is impermanent, decaying, and perishing. Intention regarding sounds, intention regarding smells, intention regarding tastes, intention regarding touches, and intentions regarding ideas are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. …”

-
-
-
SN 25.8Craving For Sights Rūpataṇhāsutta
-

At Sāvatthī.

-

“Mendicants, craving for sights is impermanent, decaying, and perishing. Craving for sounds, craving for smells, craving for tastes, craving for touches, and craving for ideas are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. …”

-
-
-
SN 25.9Elements Pathavīdhātusutta
-

At Sāvatthī.

-

“Mendicants, the earth element is impermanent, decaying, and perishing. The water element, the fire element, the air element, the space element, and the consciousness element are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. …”

-
-
-
SN 25.10The Aggregates Khandhasutta
-

At Sāvatthī.

-

“Mendicants, form is impermanent, decaying, and perishing. Feeling, perception, choices, and consciousness are impermanent, decaying, and perishing.

-

Someone who has faith and confidence in these teachings is called a follower by faith. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

-

Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

-

Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

-

The Linked Discourses on arrival are complete.

-
-

Linked Discourses on Arising

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- -
-

The Chapter on Arising

-
-
SN 26.1The Eye Cakkhusutta
-

At Sāvatthī.

-

“Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of the ear, nose, tongue, body, and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death. The cessation, settling, and ending of the ear, nose, tongue, body, and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

-
-
-
SN 26.2Sights Rūpasutta
-

At Sāvatthī.

-

“Mendicants, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of sounds, smells, tastes, touches, and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and ending of sights, sounds, smells, tastes, touches, and ideas is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

-
-
-
SN 26.3Consciousness Viññāṇasutta
-

At Sāvatthī.

-

“Mendicants, the arising of eye consciousness … mind consciousness … is the manifestation of old age and death. The cessation of eye consciousness … mind consciousness … is the ending of old age and death.”

-
-
-
SN 26.4Contact Samphassasutta
-

At Sāvatthī.

-

“Mendicants, the arising of eye contact … mind contact … is the manifestation of old age and death. The cessation of eye contact … mind contact … is the ending of old age and death.”

-
-
-
SN 26.5Feeling Samphassajasutta
-

At Sāvatthī.

-

“Mendicants, the arising of feeling born of eye contact …

-

the arising of feeling born of mind contact … is the manifestation of old age and death. The cessation of feeling born of eye contact … the cessation of feeling born of mind contact … is the ending of old age and death.”

-
-
-
SN 26.6Perception Saññāsutta
-

At Sāvatthī.

-

“Mendicants, the arising of perception of sights … perception of ideas … is the manifestation of old age and death. The cessation of perception of sights … perception of ideas … is the ending of old age and death.”

-
-
-
SN 26.7Intention Sañcetanāsutta
-

At Sāvatthī.

-

“Mendicants, the arising of intentions regarding sights … intentions regarding ideas … is the manifestation of old age and death. The cessation of intentions regarding sights … intentions regarding ideas … is the ending of old age and death.”

-
-
-
SN 26.8Craving Taṇhāsutta
-

At Sāvatthī.

-

“Mendicants, the arising of craving for sights … craving for ideas … is the manifestation of old age and death. The cessation of craving for sights … craving for ideas … is the ending of old age and death.”

-
-
-
SN 26.9Elements Dhātusutta
-

At Sāvatthī.

-

“Mendicants, the arising, continuation, rebirth, and manifestation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

-
-
-
SN 26.10The Aggregates Khandhasutta
-

At Sāvatthī.

-

“Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of feeling, perception, choices, and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death. The cessation, settling, and ending of feeling, perception, choices, and consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

-

The Linked Discourses on arising are complete.

-
-

Linked Discourses on Corruptions

-
- -
-

The Chapter on Corruptions

-
-
SN 27.1The Eye Cakkhusutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for the eye, ear, nose, tongue, body, or mind is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”

-
-
-
SN 27.2Sights Rūpasutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for sights, sounds, smells, tastes, touches, or ideas is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”

-
-
-
SN 27.3Consciousness Viññāṇasutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, or mind consciousness is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”

-
-
-
SN 27.4Contact Samphassasutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for eye contact, ear contact, nose contact, tongue contact, body contact, or mind contact is a corruption of the mind. …”

-
-
-
SN 27.5Feeling Samphassajasutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for feeling born of eye contact, feeling born of ear contact, feeling born of nose contact, feeling born of tongue contact, feeling born of body contact, or feeling born of mind contact is a defilement of the mind. …”

-
-
-
SN 27.6Perception Saññāsutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for perception of sights, perception of sounds, perception of smells, perception of tastes, perception of touches, or perception of ideas is a corruption of the mind. …”

-
-
-
SN 27.7Intention Sañcetanāsutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for intention regarding sights, intention regarding sounds, intention regarding smells, intention regarding tastes, intention regarding touches, or intention regarding ideas is a corruption of the mind. …”

-
-
-
SN 27.8Craving Taṇhāsutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for craving for sights, craving for sounds, craving for smells, craving for tastes, craving for touches, or craving for ideas is a corruption of the mind. …”

-
-
-
SN 27.9Elements Dhātusutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for the earth element, the water element, the fire element, the air element, the space element, or the consciousness element is a corruption of the mind. …”

-
-
-
SN 27.10The Aggregates Khandhasutta
-

At Sāvatthī.

-

“Mendicants, desire and greed for form, feeling, perception, choices, or consciousness is a corruption of the mind. When a mendicant has given up mental corruption in these five cases, their mind inclines to renunciation. A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”

-

The Linked Discourses on corruptions are complete.

-
-

Linked Discourses with Sāriputta

-
- -
-

The Chapter with Sāriputta

-
-
SN 28.1Born of Seclusion Vivekajasutta
-

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

-

Then in the late afternoon, Sāriputta came out of retreat and went to Jeta’s Grove, Anāthapiṇḍika’s monastery. Venerable Ānanda saw him coming off in the distance, and said to him:

-

“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

-

“Reverend, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But it didn’t occur to me: ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.”

-

“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.”

-
-
-
SN 28.2Without Placing the Mind Avitakkasutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta and said to him:

-

“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

-

“Reverend, as the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. But it didn’t occur to me: ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.”

-

“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.”

-
-
-
SN 28.3Rapture Pītisutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta and said to him:

-

“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

-

“Reverend, with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ But it didn’t occur to me: ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.”

-

“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.”

-
-
-
SN 28.4Equanimity Upekkhāsutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta and said to him:

-

“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

-

“Reverend, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. But it didn’t occur to me: ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.”

-

“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.”

-
-
-
SN 28.5The Dimension of Infinite Space Ākāsānañcāyatanasutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta …

-

“Reverend, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. …” …

-
-
-
SN 28.6The Dimension of Infinite Consciousness Viññāṇañcāyatanasutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta …

-

“Reverend, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. …” …

-
-
-
SN 28.7The Dimension of Nothingness Ākiñcaññāyatanasutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta …

-

“Reverend, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. …” …

-
-
-
SN 28.8The Dimension of Neither Perception Nor Non-Perception Nevasaññānāsaññāyatanasutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta …

-

“Reverend, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. …” …

-
-
-
SN 28.9The Attainment of Cessation Nirodhasamāpattisutta
-

At Sāvatthī.

-

Venerable Ānanda saw Venerable Sāriputta …

-

“Reverend, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. But it didn’t occur to me: ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”

-

“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”

-
-
-
SN 28.10With Sucimukhī Sucimukhīsutta
-

At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. After wandering indiscriminately for almsfood in Rājagaha, he ate his almsfood by a wall.

-

Then the wanderer Sucimukhī went up to Venerable Sāriputta and said to him:

-

“Ascetic, do you eat facing downwards?”

-

“No, sister.”

-

“Well then, do you eat facing upwards?”

-

“No, sister.”

-

“Well then, do you eat facing the cardinal directions?”

-

“No, sister.”

-

“Well then, do you eat facing the intermediate directions?”

-

“No, sister.”

-

“When asked if you eat facing all these directions, you answer ‘no, sister’. How exactly do you eat, ascetic?”

-

“Sister, those ascetics and brahmins who earn a living by geomancy—a low lore, a wrong livelihood—are said to eat facing downwards.

-

Those ascetics and brahmins who earn a living by astrology—a low lore, a wrong livelihood—are said to eat facing upwards.

-

Those ascetics and brahmins who earn a living by running errands and messages—a wrong livelihood—are said to eat facing the cardinal directions.

-

Those ascetics and brahmins who earn a living by palmistry—a low lore, a wrong livelihood—are said to eat facing the intermediate directions.

-

I don’t earn a living by any of these means. I seek alms in a principled manner, and I eat it in a principled manner.”

-

Then Sucimukhī the wanderer went around Rājagaha from street to street and from square to square, and announced: “The ascetics who follow the Sakyan eat food in a principled manner! The ascetics who follow the Sakyan eat food blamelessly! Give almsfood to the ascetics who follow the Sakyan!”

-

The Linked Discourses on Sāriputta are complete.

-
-

Linked Discourses on Dragons

-
- -
-

The Chapter on Dragons

-
-
SN 29.1Plain Version Suddhikasutta
-

At Sāvatthī.

-

“Mendicants, dragons reproduce in these four ways. What four? Dragons are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that dragons reproduce.”

-
-
-
SN 29.2Better Paṇītatarasutta
-

At Sāvatthī.

-

“Mendicants, dragons reproduce in these four ways. What four? Dragons are born from an egg, from a womb, from moisture, or spontaneously. Of these, dragons born from a womb, from moisture, or spontaneously are better than those born from an egg. Dragons born from moisture or spontaneously are better than those born from an egg or from a womb. Dragons born spontaneously are better than those born from an egg, from a womb, or from moisture. These are the four ways that dragons reproduce.”

-
-
-
SN 29.3Sabbath Uposathasutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a mendicant went up to the Buddha, sat down to one side, and said to him:

-

“Sir, what is the cause, what is the reason why some egg-born dragons keep the sabbath, having transformed their bodies?”

-

“Mendicant, it’s when some egg-born dragons think: ‘In the past we did both kinds of deeds by body, speech, and mind. When the body broke up, after death, we were reborn in the company of the egg-born dragons. If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm. Come, let us do good things by way of body, speech, and mind.’ This is the cause, this is the reason why some egg-born dragons keep the sabbath, having transformed their bodies.”

-
-
-
SN 29.4Sabbath (2nd) Dutiyauposathasutta
-

At Sāvatthī.

-

Then a mendicant went up to the Buddha … and asked him, “Sir, what is the cause, what is the reason why some womb-born dragons keep the sabbath, having transformed their bodies?”

-

(Tell all in full.)

-
-
-
SN 29.5Sabbath (3rd) Tatiyauposathasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why some moisture-born dragons keep the sabbath, having transformed their bodies?”

-

(Tell all in full.)

-
-
-
SN 29.6Sabbath (4th) Catutthauposathasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why some spontaneously-born dragons keep the sabbath, having transformed their bodies?”

-

“Mendicant, it’s when some spontaneously-born dragons think: ‘In the past we did both kinds of deeds by body, speech, and mind. When the body broke up, after death, we were reborn in the company of the spontaneously-born dragons. If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm. Come, let us do good things by way of body, speech, and mind.’ This is the cause, this is the reason why some spontaneously-born dragons keep the sabbath, having transformed their bodies.”

-
-
-
SN 29.7They’ve Heard Sutasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”

-

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’ When their body breaks up, after death, they’re reborn in the company of the egg-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”

-
-
-
SN 29.8They’ve Heard (2nd) Dutiyasutasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons?”

-

(Tell all in full.)

-
-
-
SN 29.9They’ve Heard (3rd) Tatiyasutasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the moisture-born dragons?”

-

(Tell all in full.)

-
-
-
SN 29.10They’ve Heard (4th) Catutthasutasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons?”

-

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born dragons!’ When their body breaks up, after death, they’re reborn in the company of the spontaneously-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons.”

-
-
-
SN 29.11–20Ten Discourses On How Giving Helps to Become Egg-Born Aṇḍajadānūpakārasuttadasaka
-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”

-

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the egg-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”

-
-
-
SN 29.21–50Thirty Discourses On How Giving Helps to Become Womb-Born, Etc. Jalābujādidānūpakārasuttattiṁsaka
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons … moisture-born dragons … spontaneously-born dragons?”

-

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born dragons!’ They give food … drink … a lamp. When their body breaks up, after death, they’re reborn in the company of the spontaneously-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons.”

-

(Each set of ten discourses of this series should be told in full the same way.)

-

The Linked Discourses on dragons are complete.

-
-

Linked Discourses on Phoenixes

-
- -
-

The Chapter on Phoenixes

-
-
SN 30.1Plain Version Suddhikasutta
-

At Sāvatthī.

-

“Mendicants, phoenixes reproduce in these four ways. What four? Phoenixes are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce.”

-
-
-
SN 30.2They Carry Off Harantisutta
-

At Sāvatthī.

-

“Mendicants, phoenixes reproduce in these four ways. What four? Phoenixes are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce. Of these, phoenixes born from an egg can only carry off dragons born from an egg, not those born from a womb, from moisture, or spontaneously. Phoenixes born from a womb can carry off dragons born from an egg or from a womb, but not those born from moisture or spontaneously. Phoenixes born from moisture can carry off dragons born from an egg, from a womb, or from moisture, but not those born spontaneously. Phoenixes born spontaneously can carry off dragons born from an egg, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce.”

-
-
-
SN 30.3Both Kinds of Deeds Dvayakārīsutta
-

At Sāvatthī.

-

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?”

-

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’ When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”

-
-
-
SN 30.4–6Both Kinds of Deeds (2nd–4th) Dutiyādidvayakārīsuttattika
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born phoenixes …” “… moisture-born phoenixes …” “… or spontaneously-born phoenixes?”

-

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born phoenixes!’ When their body breaks up, after death, they’re reborn in the company of the spontaneously-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born phoenixes.”

-
-
-
SN 30.7–16Ten Discourses On How Giving Helps to Become Egg-Born Aṇḍajadānūpakārasuttadasaka
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?”

-

“Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’ They give food …” “… drink …” “… clothing …” “… a vehicle …” “… a garland …” “… fragrance …” “… makeup …” “… a bed …” “… a house …” “… a lamp. When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”

-
-
-
SN 30.17–46How Giving Helps to Become Womb-Born, Etc. Jalābujadānūpakārasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born phoenixes … moisture-born phoenixes … or spontaneously-born phoenixes?”

-

(Tell all in full.)

-

The Linked Discourses on phoenixes are complete.

-
-

Linked Discourses on Centaurs

-
- -
-

The Chapter on Centaurs

-
-
SN 31.1Plain Version Suddhikasutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … The Buddha said this:

-

“Mendicants, I will teach you about the gods of the centaur realm. Listen …

-

And what are the gods of the centaur realm? There are gods who live in fragrant roots, fragrant heartwood, fragrant softwood, fragrant bark, fragrant shoots, fragrant leaves, fragrant flowers, fragrant fruit, fragrant sap, and fragrant scents. These are called the gods of the centaur realm.”

-
-
-
SN 31.2Good Conduct Sucaritasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the centaur realm?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of the centaur realm are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the centaur realm!’ When their body breaks up, after death, they’re reborn in the company of the gods of the centaur realm. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the centaur realm.”

-
-
-
SN 31.3A Giver of Fragrant Roots Mūlagandhadātāsutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ They give gifts of fragrant roots. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots.”

-
-
-
SN 31.4–12Nine Discourses On Givers of Fragrant Heartwood, Etc. Sāragandhādidātāsuttanavaka
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant heartwood … softwood … bark … sprouts … leaves … flowers … fruit … sap … fragrant scents?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant heartwood … fragrant scents are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant heartwood … fragrant scents!’ They give gifts of fragrant heartwood … fragrant scents. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant scents. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live on fragrant scents.”

-
-
-
SN 31.13–22Ten Discourses On How Giving Helps Rebirth in Fragrant Roots Mūlagandhadānūpakārasuttadasaka
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots.”

-
-
-
SN 31.23–112Ninety Discourses On How Giving Helps Rebirth in Fragrant Heartwood, etc. Sāragandhādidānūpakārasuttanavutika
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant heartwood … softwood … bark … sprouts … leaves … flowers … fruit … sap … fragrant scents?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant scents are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant scents!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant scents. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live on fragrant scents.”

-

The Linked Discourses on the centaur realm are completed.

-
-

Linked Discourses on Cloud Gods

-
- -
-

The Chapter on Gods of the Clouds

-
-
SN 32.1Plain Version Suddhikasutta
-

At Sāvatthī.

-

“Mendicants, I will teach you about the gods of the clouds. Listen …

-

And what are the gods of the clouds? There are gods of the cool clouds, warm clouds, thunder clouds, windy clouds, and rainy clouds. These are called the gods of the clouds.”

-
-
-
SN 32.2Good Conduct Sucaritasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the clouds?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of the clouds are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the clouds!’ When their body breaks up, after death, they’re reborn in the company of the gods of the clouds. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the clouds.”

-
-
-
SN 32.3–12Ten Discourses On How Giving Helps to Become a Cool Cloud God Sītavalāhakadānūpakārasuttadasaka
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool clouds?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of cool clouds are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the cool clouds!’ They give food … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods of cool clouds. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool clouds.”

-
-
-
SN 32.13–52How Giving Helps to Become a Warm Cloud God, Etc. Uṇhavalāhakadānūpakārasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of warm clouds … thunder clouds … windy clouds … rainy clouds?”

-

“Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of rainy clouds are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of rainy clouds!’ They give food … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods of rainy clouds. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of rainy clouds.”

-
-
-
SN 32.53Gods of the Cool Clouds Sītavalāhakasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why sometimes it becomes cool?”

-

“Mendicant, there are what are called gods of the cool clouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes cool. This is the cause, this is the reason why sometimes it becomes cool.”

-
-
-
SN 32.54Gods of the Warm Clouds Uṇhavalāhakasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why sometimes it becomes warm?”

-

“Mendicant, there are what are called gods of the warm clouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes warm. This is the cause, this is the reason why sometimes it becomes warm.”

-
-
-
SN 32.55Gods of the Storm Clouds Abbhavalāhakasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why sometimes it becomes stormy?”

-

“Mendicant, there are what are called gods of the storm clouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes stormy. This is the cause, this is the reason why sometimes it becomes stormy.”

-
-
-
SN 32.56Gods of the Windy Clouds Vātavalāhakasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why sometimes it becomes windy?”

-

“Mendicant, there are what are called gods of the windy clouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes windy. This is the cause, this is the reason why sometimes it becomes windy.”

-
-
-
SN 32.57Gods of the Rainy Clouds Vassavalāhakasutta
-

At Sāvatthī.

-

Seated to one side, that mendicant said to the Buddha:

-

“Sir, what is the cause, what is the reason why sometimes the heavens rain?”

-

“Mendicant, there are what are called gods of the rainy clouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, the heavens rain down. This is the cause, this is the reason why sometimes the heavens rain.”

-

The Linked Discourses on gods of the clouds are complete.

-
-

Linked Discourses with Vacchagotta

-
- -
-

The Chapter with Vacchagotta

-
-
SN 33.1Not Knowing Form Rūpaaññāṇasutta
-

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

-

“Vaccha, it is because of not knowing form, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

-
-
-
SN 33.2Not Knowing Feeling Vedanāaññāṇasutta
-

At Sāvatthī.

-

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal … after death, a realized one neither still exists nor no longer exists.”

-

“Vaccha, it is because of not knowing feeling, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

-
-
-
SN 33.3Not Knowing Perception Saññāaññāṇasutta
-

At Sāvatthī.

-

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

-

“Vaccha, it is because of not knowing perception, its origin, its cessation, and the practice that leads to its cessation …”

-
-
-
SN 33.4Not Knowing Choices Saṅkhāraaññāṇasutta
-

At Sāvatthī.

-

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

-

“Vaccha, it is because of not knowing choices, their origin, their cessation, and the practice that leads to their cessation …”

-
-
-
SN 33.5Not Knowing Consciousness Viññāṇaaññāṇasutta
-

At Sāvatthī.

-

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

-

“Vaccha, it is because of not knowing consciousness, its origin, its cessation, and the practice that leads to its cessation …”

-
-
-
SN 33.6–10Five Discourses on Not Seeing Form, Etc. Rūpaadassanādisuttapañcaka
-

At Sāvatthī.

-

Then the wanderer Vacchagotta said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

-

“Vaccha, it is because of not seeing form …” “… feeling …” “… perception …” “… choices …” “… consciousness, its origin, its cessation, and the practice that leads to its cessation …”

-
-
-
SN 33.11–15Five Discourses on Not Comprehending Form, Etc. Rūpaanabhisamayādisuttapañcaka
-
-

At Sāvatthī.

-

“Vaccha, it is because of not comprehending form …

-
-
-

feeling …

-
-
-

perception …

-
-
-

choices …

-
-
-

consciousness …”

-
-
-
-
SN 33.16–20Five Discourses on Not Understanding Form, Etc. Rūpaananubodhādisuttapañcaka
-
-

At Sāvatthī.

-

“Vaccha, it is because of not understanding form …

-
-
-

feeling …

-
-
-

perception …

-
-
-

choices …

-
-
-

consciousness …”

-
-
-
-
SN 33.21–25Five Discourses on Not Penetrating Form, Etc. Rūpaappaṭivedhādisuttapañcaka
-

At Sāvatthī.

-

“Vaccha, it is because of not penetrating form …”

-
-
-
SN 33.26–30Five Discourses on Not Distinguishing Form, Etc. Rūpaasallakkhaṇādisuttapañcaka
-

At Sāvatthī.

-

“Vaccha, it is because of not distinguishing form …”

-
-
-
SN 33.31–35Five Discourses on Not Detecting Form, Etc. Rūpaanupalakkhaṇādisuttapañcaka
-

At Sāvatthī.

-

“Vaccha, it is because of not detecting form …”

-
-
-
SN 33.36–40Five Discourses on Not Differentiating Form, Etc. Rūpaappaccupalakkhaṇādisuttapañcaka
-

At Sāvatthī.

-

“Vaccha, it is because of not differentiating form …”

-
-
-
SN 33.41–45Five Discourses on Not Examining Form, Etc. Rūpaasamapekkhaṇādisuttapañcaka
-

At Sāvatthī.

-

“Vaccha, it is because of not examining form …”

-
-
-
SN 33.46–50Five Discourses on Not Scrutinizing Form, Etc. Rūpaappaccupekkhaṇādisuttapañcaka
-

At Sāvatthī.

-

“Vaccha, it is because of not scrutinizing form …”

-
-
-
SN 33.51–54Four Discourses on Not Directly Experiencing Form, Etc. Rūpaappaccakkhakammādisuttacatukka
-
-

At Sāvatthī.

-

Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

-

“What is the cause, Mister Gotama, what is the reason why these various misconceptions arise in the world? …”

-

“Vaccha, it is because of not directly experiencing form …

-
-
-

feeling …

-
-
-

perception …

-
-
-

choices …”

-
-
-
-
SN 33.55Not Directly Experiencing Consciousness Viññāṇaappaccakkhakammasutta
-

At Sāvatthī.

-

“Vaccha, it is because of not directly experiencing consciousness, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

-

The Linked Discourses with Vacchagotta are completed.

-
-

Linked Discourses on Absorption

-
- -
-

The Chapter on Absorption

-
-
SN 34.1Entering Immersion Samādhimūlakasamāpattisutta
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in entering it.

-

One meditator is not skilled in immersion but is skilled in entering it.

-

One meditator is skilled neither in immersion nor in entering it.

-

One meditator is skilled both in immersion and in entering it.

-

Of these, the meditator skilled in immersion and in entering it is the foremost, best, chief, highest, and finest of the four.

-

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

-

In the same way, the meditator skilled in immersion and entering it is the foremost, best, leading, highest, and finest of the four.”

-
-
-
SN 34.2Remaining in Immersion Samādhimūlakaṭhitisutta
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in remaining in it.

-

One meditator is skilled in remaining in immersion but is not skilled in immersion.

-

One meditator is skilled neither in immersion nor in remaining in it.

-

One meditator is skilled both in immersion and in remaining in it.

-

Of these, the meditator skilled in immersion and in remaining in it is the foremost, best, leading, highest, and finest of the four.

-

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

-

In the same way, the meditator skilled in immersion and remaining in it is the foremost, best, leading, highest, and finest of the four.”

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SN 34.3Emerging From Immersion Samādhimūlakavuṭṭhānasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in emerging from it. …”

-
-
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SN 34.4Gladdening for Immersion Samādhimūlakakallitasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in gladdening the mind for immersion. …”

-
-
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SN 34.5Supports For Immersion Samādhimūlakaārammaṇasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in the supports for immersion. …”

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-
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SN 34.6Meditation Subjects For Immersion Samādhimūlakagocarasutta
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in the meditation subjects for immersion. …”

-
-
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SN 34.7Projecting the Mind Purified by Immersion Samādhimūlakaabhinīhārasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in projecting the mind purified by immersion. …”

-
-
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SN 34.8Carefulness in Immersion Samādhimūlakasakkaccakārīsutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in practicing carefully for it. …”

-
-
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SN 34.9Persistence in Immersion Samādhimūlakasātaccakārīsutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in practicing persistently for it. …”

-
-
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SN 34.10Conducive to Immersion Samādhimūlakasappāyakārīsutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in immersion but not in doing what’s conducive to it. …”

-
-
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SN 34.11Entering and Remaining Samāpattimūlakaṭhitisutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in remaining in it. …”

-
-
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SN 34.12Entering and Emerging Samāpattimūlakavuṭṭhānasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in emerging from it. …”

-
-
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SN 34.13Entering and Gladdening Samāpattimūlakakallitasutta
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in gladdening the mind for immersion. …”

-
-
-
SN 34.14Entering and Supports Samāpattimūlakaārammaṇasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in the supports for it. …”

-
-
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SN 34.15Entering and Meditation Subjects Samāpattimūlakagocarasutta
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in the meditation subjects for immersion. …”

-
-
-
SN 34.16Entering and Projecting Samāpattimūlakaabhinīhārasutta
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in projecting the mind purified by immersion. …”

-
-
-
SN 34.17Entering and Carefulness Samāpattimūlakasakkaccasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in practicing carefully for it. …”

-
-
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SN 34.18Entering and Persistence Samāpattimūlakasātaccasutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in practicing persistently for it. …”

-
-
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SN 34.19Entering and What’s Conducive Samāpattimūlakasappāyakārīsutta
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in entering immersion but not in doing what’s conducive to it. …”

-
-
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SN 34.20–27Eight on Remaining and Emergence, Etc. Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in remaining in immersion but not in emerging from it. …”

-

(These eight discourses should be told in full as the previous set.)

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SN 34.28–34Seven on Emergence and Gladdening, Etc. Vuṭṭhānamūlakakallitasuttādisattaka
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At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in emerging from immersion but not in gladdening the mind for immersion. …”

-

(These seven discourses should be told in full as the previous set.)

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SN 34.35–40Six on Gladdening and Support, Etc. Kallitamūlakaārammaṇasuttādichakka
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At Sāvatthī.

-

“One meditator is skilled in gladdening the mind for immersion but not in the supports for immersion. …”

-

(These six discourses should be told in full as the previous set.)

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SN 34.41–45Five on Support and Subjects, Etc. Ārammaṇamūlakagocarasuttādipañcaka
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At Sāvatthī.

-

“One meditator is skilled in the supports for immersion but not in the meditation subjects for immersion. …”

-

(These five discourses should be told in full as the previous set.)

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SN 34.46–49Four on Subjects and Projection, Etc. Gocaramūlakaabhinīhārasuttādicatukka
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At Sāvatthī.

-

“One meditator is skilled in the mindfulness meditation subjects for immersion but not in projecting the mind purified by immersion. …”

-

“One meditator is skilled in the mindfulness meditation subjects for immersion but not in practicing carefully for it. …”

-

(These four discourses should be told in full as the previous set.)

-

“One meditator is skilled in the mindfulness meditation subjects for immersion but not in practicing persistently for it. …”

-

“One meditator is skilled in the mindfulness meditation subjects for immersion but not in doing what’s conducive to it. …”

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SN 34.50–52Three on Projection and Carefulness Abhinīhāramūlakasakkaccasuttāditika
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At Sāvatthī.

-

“One meditator is skilled in projecting the mind purified by immersion but not in practicing carefully for it. …”

-

“One meditator is skilled in projecting the mind purified by immersion but not in practicing persistently for it. …”

-

“One meditator is skilled in projecting the mind purified by immersion but not in doing what’s conducive to it. …”

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-
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SN 34.53–54Two on Carefulness and Persistence Sakkaccamūlakasātaccakārīsuttadukādi
-

At Sāvatthī.

-

“One meditator is skilled in practicing carefully for immersion but not in practicing persistently for it. …”

-

“One meditator is skilled in practicing carefully for immersion but not in doing what’s conducive to it. …”

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SN 34.55Persistence and What’s Conducive Sātaccamūlakasappāyakārīsutta
-

At Sāvatthī.

-

“Mendicants, there are these four meditators. What four?

-

One meditator is skilled in practicing persistently for immersion but not in doing what’s conducive to it.

-

One meditator is skilled in doing what’s conducive to immersion but not in practicing persistently for it.

-

One meditator is skilled neither in practicing persistently for immersion nor in doing what’s conducive to it.

-

One meditator is skilled both in practicing persistently for immersion and in doing what’s conducive to it.

-

Of these, the meditator skilled both in practicing persistently for immersion and in doing what’s conducive to it is the foremost, best, leading, highest, and finest of the four.

-

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

-

In the same way, the meditator skilled both in practicing persistently for immersion and in doing what’s conducive to it is the foremost, best, leading, highest, and finest of the four.”

-

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

-

(All should be told in full as per the fifty-fifth discourse.)

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The Linked Discourses on Absorption are complete.

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The Book of the Aggregates is finished.

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The Group of Linked Discourses Beginning With the Six Sense Fields

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Linked Discourses on the Six Sense Fields

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The First Fifty

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The Chapter on Impermanence

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SN 35.1The Interior as Impermanent Ajjhattāniccasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, the eye is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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The ear is impermanent. …

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The nose is impermanent. …

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The tongue is impermanent. …

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The body is impermanent. …

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The mind is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.2The Interior as Suffering Ajjhattadukkhasutta
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“Mendicants, the eye is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

The ear, nose, tongue, body, and mind are suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.3The Interior as Not-Self Ajjhattānattasutta
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“Mendicants, the eye is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

The ear, nose, tongue, body, and mind are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.4The Exterior as Impermanent Bāhirāniccasutta
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“Mendicants, sights are impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

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Sounds, smells, tastes, touches, and ideas are impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

-

Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.5The Exterior as Suffering Bāhiradukkhasutta
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“Mendicants, sights are suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

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SN 35.6The Exterior as Not-Self Bāhirānattasutta
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“Mendicants, sights are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

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SN 35.7The Interior as Impermanent in the Three Times Ajjhattāniccātītānāgatasutta
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“Mendicants, the eye of the past and future is impermanent, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about the eye of the past, they don’t look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present.

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The ear … nose … tongue … body … mind of the past and future is impermanent, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about the mind of the past, they don’t look forward to enjoying the mind in the future, and they practice for disillusionment, dispassion, and cessation regarding the mind in the present.”

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SN 35.8The Interior as Suffering in the Three Times Ajjhattadukkhātītānāgatasutta
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“Mendicants, the eye of the past and future is suffering, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about the eye of the past, they don’t look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present. …”

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SN 35.9The Interior as Not-Self in the Three Times Ajjhattānattātītānāgatasutta
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“Mendicants, the eye of the past and future is not-self, let alone the present.

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Seeing this, a learned noble disciple doesn’t worry about the eye of the past, they don’t look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present. …”

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SN 35.10The Exterior as Impermanent in the Three Times Bāhirāniccātītānāgatasutta
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“Mendicants, sights of the past and future are impermanent, let alone the present. …”

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SN 35.11The Exterior as Suffering in the Three Times Bāhiradukkhātītānāgatasutta
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“Mendicants, sights of the past and future are suffering, let alone the present. …”

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SN 35.12The Exterior as Not-Self in the Three Times Bāhirānattātītānāgatasutta
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“Mendicants, sights of the past and future are not-self, let alone the present. …”

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The Chapter on Pairs

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SN 35.13Before My Awakening (Interior) Paṭhamapubbesambodhasutta
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At Sāvatthī.

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“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification, the drawback, and the escape when it comes to the eye … ear … nose … tongue … body … and mind?’

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Then it occurred to me: ‘The pleasure and happiness that arise from the eye: this is its gratification. That the eye is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the eye: this is its escape.

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The pleasure and happiness that arise from the ear … nose … tongue … body … mind: this is its gratification. That the mind is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the mind: this is its escape.’

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As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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But when I did truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

-

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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SN 35.14Before My Awakening (Exterior) Dutiyapubbesambodhasutta
-

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification, the drawback, and the escape when it comes to sights … sounds … smells … tastes … touches … and ideas?’ …”

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SN 35.15In Search of Gratification (Interior) Paṭhamaassādapariyesanasutta
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“Mendicants, I went in search of the eye’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of the eye’s gratification. I went in search of the eye’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the eye’s drawback. I went in search of escape from the eye, and I found it. I’ve seen clearly with wisdom the full extent of escape from the eye.

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I went in search of the ear’s … nose’s … tongue’s … body’s … mind’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of the mind’s gratification. I went in search of the mind’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the mind’s drawback. I went in search of escape from the mind, and I found it. I’ve seen clearly with wisdom the full extent of escape from the mind.

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As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …

-

But when I did truly understand …

-

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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SN 35.16In Search of Gratification (Exterior) Dutiyaassādapariyesanasutta
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“Mendicants, I went in search of the gratification of sights, and I found it. …”

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-
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SN 35.17If There Were No Gratification (Interior) Paṭhamanoceassādasutta
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“Mendicants, if there were no gratification in the eye, sentient beings wouldn’t be aroused by it. But since there is gratification in the eye, sentient beings are aroused by it. If the eye had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the eye has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the eye, sentient beings wouldn’t escape from it. But since there is an escape from the eye, sentient beings do escape from it.

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If there were no gratification in the ear … nose … tongue … body … mind, sentient beings wouldn’t be aroused by it. But since there is gratification in the mind, sentient beings are aroused by it. If the mind had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the mind has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the mind, sentient beings wouldn’t escape from it. But since there is an escape from the mind, sentient beings do escape from it.

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As long as sentient beings don’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.

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But when sentient beings truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

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SN 35.18If There Were No Gratification (Exterior) Dutiyanoceassādasutta
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“Mendicants, if there were no gratification in sights, sentient beings wouldn’t be aroused by them. …”

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-
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SN 35.19Taking Pleasure (Interior) Paṭhamābhinandasutta
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“Mendicants, if you take pleasure in the eye, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

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If you take pleasure in the ear … nose … tongue … body … mind, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering.

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If you don’t take pleasure in the eye, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.

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If you don’t take pleasure in the ear … nose … tongue … body … mind, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, I say you’re exempt from suffering.”

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SN 35.20Taking Pleasure (Exterior) Dutiyābhinandasutta
-

“Mendicants, if you take pleasure in sights, you take pleasure in suffering. If you take pleasure in suffering, I say you’re not exempt from suffering. …”

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SN 35.21The Arising of Suffering (Interior) Paṭhamadukkhuppādasutta
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“Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of the ear … nose … tongue … body … and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

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The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death. The cessation, settling, and ending of the ear, nose, tongue, body, and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

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SN 35.22The Arising of Suffering (Exterior) Dutiyadukkhuppādasutta
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“Mendicants, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, rebirth, and manifestation of sounds, smells, tastes, touches, and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

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The cessation, settling, and ending of sights, sounds, smells, tastes, touches, and ideas is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

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-

The Chapter on the All

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SN 35.23All Sabbasutta
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At Sāvatthī.

-

“Mendicants, I will teach you the all. Listen …

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And what is the all? It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called the all.

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Mendicants, suppose someone was to say: ‘I’ll reject this all and describe another all.’ They’d have no grounds for that, they’d be stumped by questions, and, in addition, they’d get frustrated. Why is that? Because they’re out of their element.”

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SN 35.24Giving Up Pahānasutta
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“Mendicants, I will teach you the principle for giving up the all. Listen …

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And what is the principle for giving up the all? The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up.

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The ear … nose … tongue … body … mind should be given up. Ideas should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up.

-

This is the principle for giving up the all.”

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SN 35.25Giving Up By Direct Knowledge and Complete Understanding Abhiññāpariññāpahānasutta
-

“Mendicants, I will teach you the principle for giving up the all by direct knowledge and complete understanding. Listen …

-

And what is the principle for giving up the all by direct knowledge and complete understanding? The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding.

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The ear … nose … tongue … body … mind should be given up by direct knowledge and complete understanding. Ideas should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up by direct knowledge and complete understanding.

-

This is the principle for giving up the all by direct knowledge and complete understanding.”

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SN 35.26Without Completely Understanding (1st) Paṭhamaaparijānanasutta
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“Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering?

-

Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding sights … eye consciousness … eye contact … painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can’t end suffering.

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Without directly knowing and completely understanding the ear … the nose … the tongue … the body … the mind, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding ideas … mind consciousness … mind contact … painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can’t end suffering.

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This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering.

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By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?

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By directly knowing and completely understanding the eye … the ear … the nose … the tongue … the body … the mind, having dispassion for it and giving it up, you can end suffering. By directly knowing and completely understanding ideas … mind consciousness … mind contact … painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering.

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This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.”

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SN 35.27Without Completely Understanding (2nd) Dutiyaaparijānanasutta
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“Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering?

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The eye, sights, eye consciousness, and things knowable by eye consciousness.

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The ear … nose … tongue … body …

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The mind, ideas, mind consciousness, and things knowable by mind consciousness.

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This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering.

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By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?

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The eye, sights, eye consciousness, and things knowable by eye consciousness.

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The ear … nose … tongue … body …

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The mind, ideas, mind consciousness, and things knowable by mind consciousness.

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This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.”

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SN 35.28Burning Ādittasutta
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At one time the Buddha was staying near Gayā on Gayā Head together with a thousand mendicants. There the Buddha addressed the mendicants:

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“Mendicants, all is burning. And what is the all that is burning?

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The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress.

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The ear … nose … tongue … body …

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The mind is burning. Ideas are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say.

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Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.

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Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the thousand mendicants were freed from defilements by not grasping.

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SN 35.29Oppressed Addhabhūtasutta
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So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants:

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“Mendicants, all is oppressed. And what is the all that is oppressed?

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The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed. Oppressed by what? Oppressed by the fires of greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.

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The ear … nose … tongue … body … mind is oppressed. Ideas are oppressed. Mind consciousness is oppressed. Mind contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also oppressed. Oppressed by what? Oppressed by greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.

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Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.30The Practice Fit for Uprooting Samugghātasāruppasutta
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“Mendicants, I will teach you the practice fit for uprooting all conceiving. Listen and apply your mind well, I will speak. …

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And what is the practice fit for uprooting all conceiving?

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It’s when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that ‘the eye is mine.’ They don’t conceive anything to be sights, they don’t conceive it in sights, they don’t conceive it as sights, and they don’t conceive that ‘sights are mine.’ They don’t conceive eye consciousness … eye contact … They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’

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They don’t conceive anything to be the ear … nose … tongue … body … mind … They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’

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They don’t conceive anything to be all, they don’t conceive it in all, they don’t conceive it as all, and they don’t conceive that ‘all is mine.’ Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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This is the practice fit for uprooting all conceiving.”

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SN 35.31The Practice Conducive to Uprooting (1st) Paṭhamasamugghātasappāyasutta
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“Mendicants, I will teach you the practice that’s conducive to uprooting all conceiving. Listen …

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And what is the practice that’s conducive to uprooting all conceiving? It’s when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that ‘the eye is mine.’ They don’t conceive anything to be sights … eye consciousness … eye contact. And they don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’

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For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

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They don’t conceive anything to be the ear … nose … tongue … body … mind … They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’

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For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

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As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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This is the practice that’s conducive to uprooting all conceiving.”

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SN 35.32The Practice Conducive to Uprooting (2nd) Dutiyasamugghātasappāyasutta
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“Mendicants, I will teach you the practice that’s conducive to uprooting all conceiving. Listen …

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And what is the practice that’s conducive to uprooting all conceiving?

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What do you think, mendicants? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Are sights … eye consciousness … eye contact …

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The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.” …

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“Is the ear … nose … tongue …

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body … mind …

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The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body … They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.

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Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is the practice that’s conducive to uprooting all conceiving.”

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The Chapter on Liable to Be Reborn

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SN 35.33–42Ten on Liable to Be Reborn, Etc. Jātidhammāsutta
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At Sāvatthī.

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“Mendicants, all is liable to be reborn. And what is the all that is liable to be reborn? The eye, sights, eye consciousness, and eye contact are liable to be reborn. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also liable to be reborn.

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The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are liable to be reborn. And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also liable to be reborn.

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Seeing this a learned noble disciple grows disillusioned … They understand: ‘… there is nothing further for this place.’”

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“Mendicants, all is liable to grow old. …”

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“Mendicants, all is liable to fall sick. …”

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“Mendicants, all is liable to die. …”

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“Mendicants, all is liable to sorrow. …”

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“Mendicants, all is liable to be corrupted. …”

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“Mendicants, all is liable to end. …”

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“Mendicants, all is liable to vanish. …”

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“Mendicants, all is liable to originate. …”

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“Mendicants, all is liable to cease. …”

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The Chapter on All is Impermanent

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SN 35.43–51Nine on Impermanence, Etc. Aniccādisuttanavaka
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At Sāvatthī.

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“Mendicants, all is impermanent. And what is the all that is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent.

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The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are impermanent. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.

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Seeing this, a learned noble disciple grows disillusioned …

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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“Mendicants, all is suffering. …”

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“Mendicants, all is not-self. …”

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“Mendicants, all is to be directly known. …”

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“Mendicants, all is to be completely understood. …”

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“Mendicants, all is to be given up. …”

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“Mendicants, all is to be realized. …”

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“Mendicants, all is to be directly known and completely understood. …”

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“Mendicants, all is troubled. …”

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SN 35.52Disturbed Upassaṭṭhasutta
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“Mendicants, all is disturbed. And what is the all that is disturbed? The eye, sights, eye consciousness, and eye contact are disturbed. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also disturbed.

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The ear … nose … tongue … body …

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The mind, ideas, mind consciousness, and mind contact are disturbed. And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also disturbed.

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Seeing this, a learned noble disciple grows disillusioned …

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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The Second Fifty

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The Chapter on Ignorance

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SN 35.53Giving Up Ignorance Avijjāpahānasutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, how does one know and see so as to give up ignorance and give rise to knowledge?”

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“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises.

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Knowing and seeing the ear … nose … tongue … body …

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Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.

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That’s how to know and see so as to give up ignorance and give rise to knowledge.”

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SN 35.54Giving Up Fetters Saṁyojanappahānasutta
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“Sir, how does one know and see so that the fetters are given up?”

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“Mendicant, knowing and seeing the eye as impermanent, the fetters are given up …”

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SN 35.55Uprooting the Fetters Saṁyojanasamugghātasutta
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“Sir, how does one know and see so that the fetters are uprooted?”

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“Mendicant, knowing and seeing the eye as not-self, the fetters are uprooted …”

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SN 35.56Giving Up Defilements Āsavapahānasutta
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“Sir, how does one know and see so that the defilements are given up?” …

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SN 35.57Uprooting Defilements Āsavasamugghātasutta
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“Sir, how does one know and see so that the defilements are uprooted?” …

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SN 35.58Giving Up Tendencies Anusayapahānasutta
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“Sir, how does one know and see so that the underlying tendencies are given up?” …

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SN 35.59Uprooting Tendencies Anusayasamugghātasutta
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“Sir, how does one know and see so that the underlying tendencies are uprooted?” …

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SN 35.60The Complete Understanding of All Grasping Sabbupādānapariññāsutta
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“Mendicants, I will teach you the principle for the complete understanding of all grasping. Listen …

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And what is the principle for the complete understanding of all grasping?

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Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling.

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Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’

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Ear consciousness arises dependent on the ear and sounds. …

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Nose consciousness arises dependent on the nose and smells. …

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Tongue consciousness arises dependent on the tongue and tastes. …

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Body consciousness arises dependent on the body and touches. …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling.

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Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’

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This is the principle for the complete understanding of all grasping.”

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SN 35.61The Depletion of All Fuel (1st) Paṭhamasabbupādānapariyādānasutta
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“Mendicants, I will teach you the principle for depleting all fuel. Listen …

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And what is the principle for depleting all fuel?

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Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling.

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Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’

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Ear … nose … tongue … body …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling.

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Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’

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This is the principle for depleting all fuel.”

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SN 35.62The Depletion of All Fuel (2nd) Dutiyasabbupādānapariyādānasutta
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“Mendicants, I will teach you the principle for depleting all fuel. Listen …

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And what is the principle for depleting all fuel?

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What do you think, mendicants? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Sights … eye consciousness … eye contact …

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The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”

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“Impermanent, sir.” …

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“Ear … nose … tongue … body … mind … ideas … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body …

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They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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This is the principle for depleting all fuel.”

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The Chapter with Migajāla

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SN 35.63With Migajāla (1st) Paṭhamamigajālasutta
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At Sāvatthī.

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Then Venerable Migajāla went up to the Buddha … and said to him:

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“Sir, they speak of one who lives alone. How is one who lives alone defined? And how is living with a partner defined?”

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“Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there’s relishing there’s lust. When there’s lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner.

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There are sounds … smells … tastes … touches …

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There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there’s relishing there’s lust. When there’s lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner.

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A mendicant who lives like this is said to live with a partner, even if they frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. Why is that? For craving is their partner, and they haven’t given it up. That’s why they’re said to live with a partner.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When there’s no relishing there’s no lust. When there’s no lust there’s no yoking. A mendicant who is not fettered by relishing is said to live alone.

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There are sounds … smells … tastes … touches …

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There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When there’s no relishing there’s no lust. When there’s no lust there’s no yoking.

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A mendicant who is not fettered by relishing is said to live alone. A mendicant who lives like this is said to live alone, even if they live within a village crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Why is that? For craving is their partner, and they have given it up. That’s why they’re said to live alone.”

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SN 35.64With Migajāla (2nd) Dutiyamigajālasutta
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Then Venerable Migajāla went up to the Buddha … and said to him:

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“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.”

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And then Venerable Migajāla approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

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Then Migajāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Migajāla became one of the perfected.

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SN 35.65Samiddhi’s Question About Māra Paṭhamasamiddhimārapañhāsutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Venerable Samiddhi went up to the Buddha … and said to him:

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“Sir, they speak of this thing called ‘Māra’. How do we define Māra or what is known as Māra?”

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“Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is Māra or what is known as Māra.

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Where there is the ear, sounds, ear consciousness, and things knowable by ear consciousness, there is Māra or what is known as Māra.

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Where there is the nose, smells, nose consciousness, and things knowable by nose consciousness, there is Māra or what is known as Māra.

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Where there is the tongue, tastes, tongue consciousness, and things knowable by tongue consciousness, there is Māra or what is known as Māra.

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Where there is the body, touches, body consciousness, and things knowable by body consciousness, there is Māra or what is known as Māra.

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Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is Māra or what is known as Māra.

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Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no Māra or what is known as Māra.

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Where there is no ear … no nose … no tongue … no body …

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Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no Māra or what is known as Māra.”

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SN 35.66Samiddhi’s Question About a Sentient Being Samiddhisattapañhāsutta
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“Sir, they speak of this thing called a ‘sentient being’. How do we define or describe a sentient being?” …

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SN 35.67Samiddhi’s Question About Suffering Samiddhidukkhapañhāsutta
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“Sir, they speak of this thing called ‘suffering’. How do we define suffering or what is known as suffering?” …

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SN 35.68Samiddhi’s Question About the World Samiddhilokapañhāsutta
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“Sir, they speak of this thing called ‘the world’. How do we define the world or what is known as the world?”

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“Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is the world or what is known as the world. Where there is the ear … nose … tongue … body … Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is the world or what is known as the world.

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Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no world or what is known as the world. Where there is no ear … nose … tongue … body … Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no world or what is known as the world.”

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SN 35.69Upasena and the Viper Upasenaāsīvisasutta
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At one time the venerables Sāriputta and Upasena were staying near Rājagaha in the Cool Grove, under the Snake’s Hood Grotto. Now at that time a viper fell on Upasena’s body, and he addressed the mendicants, “Come, reverends, lift this body onto a cot and carry it outside before it’s scattered right here like a handful of hay.”

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When he said this, Sāriputta said to him, “But we don’t see any impairment in your body or deterioration of your faculties. Yet you say: ‘Come, reverends, lift this body onto a cot and carry it outside before it’s scattered right here like a handful of hay.’”

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“Reverend Sāriputta, there may be an impairment in body or deterioration of faculties for someone who thinks: ‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … nose … tongue … body …’ Or ‘I am the mind’ or ‘the mind is mine.’

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But I don’t think like that. So why would there be an impairment in my body or deterioration of my faculties?”

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“That must be because Venerable Upasena has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit.

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That’s why it doesn’t occur to you: ‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … nose … tongue … body …’ Or ‘I am the mind’ or ‘the mind is mine.’”

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Then those mendicants lifted Upasena’s body onto a cot and carried it outside. And his body was scattered right there like a handful of hay.

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SN 35.70Upavāna on What is Apparent in the Present Life Upavāṇasandiṭṭhikasutta
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Then Venerable Upavāna went up to the Buddha … and said to him:

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“Sir, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

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“Upavāna, take a mendicant who sees a sight with their eyes. They experience both the sight and the desire for the sight. There is desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

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Next, take a mendicant who hears … smells … tastes … touches …

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Next, take a mendicant who knows an idea with their mind. They experience both the idea and the desire for the idea. There is desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

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Take a mendicant who sees a sight with their eyes. They experience the sight but no desire for the sight. There is no desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

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Next, take a mendicant who hears … smells … tastes … touches …

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Next, take a mendicant who knows an idea with their mind. They experience the idea but no desire for the idea. There is no desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

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SN 35.71Six Fields of Contact (1st) Paṭhamachaphassāyatanasutta
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“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.”

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When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m lost. For I don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape.”

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“What do you think, mendicant? Do you regard the eye like this: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering.

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Do you regard the ear … nose … tongue … body …

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Do you regard the mind like this: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering.”

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SN 35.72Six Fields of Contact (2nd) Dutiyachaphassāyatanasutta
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“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.”

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When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m lost, truly lost. For I don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape.”

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“What do you think, mendicant? Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?”

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“Yes, sir.”

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“Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ In this way you will give up the first field of contact, so that there are no more future lives.

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Do you regard the ear … nose … tongue … body …

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Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?”

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“Yes, sir.”

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“Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ In this way you will give up the sixth field of contact, so that there are no more future lives.”

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SN 35.73Six Fields of Contact (3rd) Tatiyachaphassāyatanasutta
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“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.”

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When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m lost, truly lost. For I don’t truly understand the six fields of contact’s origin, ending, gratification, drawback, and escape.”

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“What do you think, mendicant? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is the ear … nose … tongue … body … mind permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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The Chapter on Sick

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SN 35.74Sick (1st) Paṭhamagilānasutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha, and said to him, “Sir, in such and such a monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Please go to him out of sympathy.”

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When the Buddha heard that the mendicant was junior and ill, understanding that he was not well-known, he went to him. That mendicant saw the Buddha coming off in the distance and tried to rise on his cot.

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The Buddha said to that monk, “It’s all right, mendicant, don’t get up. There are some seats spread out, I will sit there.”

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He sat on the seat spread out and said to the mendicant, “I hope you’re keeping well, mendicant; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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“I hope you don’t have any remorse or regret?”

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“Indeed, sir, I have no little remorse and regret.”

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“I hope you have no reason to blame yourself when it comes to ethical conduct?”

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“No sir, I have no reason to blame myself when it comes to ethical conduct.”

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“In that case, mendicant, why do you have remorse and regret?”

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“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”

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“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”

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“I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.”

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“Good, good, mendicant! It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed. For that is indeed the purpose. What do you think, mendicant? Is the eye permanent or impermanent?”

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“Impermanent, sir.” …

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“Is the ear … nose … tongue … body … mind permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended … there is nothing further for this place.’”

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That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that mendicant:

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“Everything that has a beginning has an end.”

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SN 35.75Sick (2nd) Dutiyagilānasutta
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Then a mendicant went up to the Buddha … and asked him, “Sir, in such and such a monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Please go to him out of sympathy.”

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When the Buddha heard that the mendicant was junior and ill, understanding that he was not well-known, he went to him. That mendicant saw the Buddha coming off in the distance and tried to rise on his cot.

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Then the Buddha said to that monk, “It’s all right, mendicant, don’t get up. There are some seats spread out, I will sit there.”

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He sat on the seat spread out and said to the mendicant, “I hope you’re keeping well, mendicant; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not keeping well, I’m not getting by. …

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I have no reason to blame myself when it comes to ethical conduct.”

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“In that case, mendicant, why do you have remorse and regret?”

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“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”

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“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”

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“I understand that the Buddha has taught the Dhamma for the purpose of complete extinguishment by not grasping.”

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“Good, good, mendicant! It’s good that you understand that I’ve taught the Dhamma for the purpose of complete extinguishment by not grasping. For that is indeed the purpose.

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What do you think, mendicant? Is the eye permanent or impermanent?”

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“Impermanent, sir.” …

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“Is the ear … nose … tongue … body … mind … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye … ear … nose … tongue … body … mind … mind consciousness … mind contact … They grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the mind of that mendicant was freed from defilements by not grasping.

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SN 35.76With Rādha on Impermanence Rādhaaniccasutta
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The Venerable Rādha went up to the Buddha … and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Rādha, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent. And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it.

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The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are impermanent. And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it.

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You should give up desire for what is impermanent.”

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SN 35.77With Rādha on Suffering Rādhadukkhasutta
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“Rādha, you should give up desire for what is suffering. …”

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SN 35.78With Rādha on Not-Self Rādhaanattasutta
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“Rādha, you should give up desire for what is not-self. …”

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SN 35.79Giving Up Ignorance (1st) Paṭhamaavijjāpahānasutta
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Then a mendicant went up to the Buddha … and said to him:

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“Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?”

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“There is, mendicant.”

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“But what is that one thing?”

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“Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.”

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“But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?”

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“When a mendicant knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. …

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Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.

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That’s how a mendicant knows and sees so as to give up ignorance and give rise to knowledge.”

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SN 35.80Giving Up Ignorance (2nd) Dutiyaavijjāpahānasutta
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Then a mendicant went up to the Buddha … and asked him, “Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?”

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“There is, mendicant.”

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“But what is that one thing?”

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“Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.”

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“But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?”

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“Take a mendicant who has heard: ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights, eye consciousness, and eye contact as other. And they also see the pleasant, painful, or neutral feeling that arises conditioned by eye contact as other. …

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They see the mind, ideas, mind consciousness, and mind contact as other. And they also see the pleasant, painful, or neutral feeling that arises conditioned by mind contact as other. That’s how a mendicant knows and sees so as to give up ignorance and give rise to knowledge.”

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SN 35.81Several Mendicants Sambahulabhikkhusutta
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Then several mendicants went up to the Buddha … and asked him, “Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The purpose of leading the spiritual life under the Buddha is to completely understand suffering.’

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Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

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“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the purpose of leading the spiritual life under me is to completely understand suffering.

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If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’ You should answer them: ‘Reverends, the eye is suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

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Ear … Nose … Tongue … Body … Mind … The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

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This is that suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.’ When questioned by wanderers of other religions, that’s how you should answer them.”

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SN 35.82A Question On the World Lokapañhāsutta
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Then a mendicant went up to the Buddha … and said to him:

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“Sir, they speak of this thing called ‘the world’. How is the world defined?”

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“It wears away, mendicant, that’s why it’s called ‘the world’. And what is wearing away? The eye is wearing away. Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away.

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The ear … nose … tongue … body … The mind … ideas … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also wearing away.

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It wears away, mendicant, that’s why it’s called ‘the world’.”

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SN 35.83Phagguna’s Question Phaggunapañhāsutta
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And then Venerable Phagguna went up to the Buddha … and said to him:

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“Sir, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering. Does the eye exist by which they could be described?

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Does the ear … nose … tongue … body exist …? Does the mind exist by which they could be described?”

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“Phagguna, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering. The eye does not exist by which they could be described.

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The ear … nose … tongue … body does not exist … The mind does not exist by which they could be described.”

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The Chapter with Channa

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SN 35.84Liable to Wear Out Palokadhammasutta
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At Sāvatthī.

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Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, they speak of this thing called ‘the world’. How is the world defined?”

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“Ānanda, that which is liable to wear out is called the world in the training of the Noble One. And what is liable to wear out? The eye is liable to wear out. Sights … eye consciousness … eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also liable to wear out.

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The ear … nose … tongue … body … The mind … ideas … mind consciousness … mind contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also liable to wear out.

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That which is liable to wear out is called the world in the training of the Noble One.”

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SN 35.85The World is Empty Suññatalokasutta
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And then Venerable Ānanda … said to the Buddha:

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“Sir, they say that ‘the world is empty’. What does the saying ‘the world is empty’ refer to?”

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“Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self. And what is empty of self or what belongs to self? The eye, sights, eye consciousness, and eye contact are empty of self or what belongs to self. …

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The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also empty of self or what belongs to self. They say that ‘the world is empty’ because it’s empty of self or what belongs to self.”

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SN 35.86A Teaching In Brief Saṁkhittadhammasutta
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Seated to one side, Venerable Ānanda said to the Buddha:

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“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“What do you think, Ānanda? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Are sights … eye consciousness … eye contact …

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The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.” …

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“Is the ear … nose … tongue … body … mind …

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The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.

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Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.87With Channa Channasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain. Now at that time Venerable Channa was sick, suffering, gravely ill.

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Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him, “Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.”

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“Yes, reverend,” replied Mahācunda.

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And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Sāriputta said to Channa: “I hope you’re keeping well, Reverend Channa; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”

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“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.

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Reverend Sāriputta, I will take my life. I don’t wish to live.”

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“Please don’t take your life! Venerable Channa, keep going! We want you to keep going.

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If you don’t have any suitable food, we’ll find it for you. If you don’t have suitable medicine, we’ll find it for you. If you don’t have a capable carer, we’ll find one for you.

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Please don’t take your life! Venerable Channa, keep going! We want you to keep going.”

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“Reverend Sāriputta, it’s not that I don’t have suitable food; I do have suitable food. It’s not that I don’t have suitable medicine; I do have suitable medicine. It’s not that I don’t have a capable carer; I do have a capable carer.

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Moreover, for a long time now I have served the Teacher with love, not without love. For it is proper for a disciple to serve the Teacher with love, not without love. You should remember this: ‘The mendicant Channa will take his life blamelessly.’”

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“I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.”

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“Ask, Reverend Sāriputta. When I’ve heard it I’ll know.”

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“Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’?

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Do you regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?”

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“Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’

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I regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.”

-

“Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?”

-

“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.”

-

When he said this, Venerable Mahācunda said to Venerable Channa, “So, Reverend Channa, you should regularly apply your mind well to this instruction of the Buddha:

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‘For the dependent there is agitation. For the independent there’s no agitation. When there’s no agitation there is tranquility. When there’s tranquility there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away and reappearing. When there’s no passing away and reappearing, there’s no this world or world beyond or between the two. Just this is the end of suffering.’”

-

And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they got up from their seat and left. Not long after those venerables had left, Venerable Channa took his life.

-

Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Channa has taken his life. Where has he been reborn in his next life?”

-

“Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?”

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“Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable.”

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“The mendicant Channa did indeed have such families, Sāriputta. But this is not enough for me to call someone ‘blameworthy’. When someone lays down this body and takes up another body, I call them ‘blameworthy’. But the mendicant Channa did no such thing.

-

You should remember this: ‘The mendicant Channa take his life blamelessly.’”

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SN 35.88With Puṇṇa Puṇṇasutta
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And then Venerable Puṇṇa went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“Puṇṇa, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

-

There are sounds … smells … tastes … touches … There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say.

-

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. …

-

There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.

-

Puṇṇa, now that I’ve given you this brief advice, what country will you live in?”

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“Sir, there’s a country called Sunāparanta; I will live there.”

-

“The people of Sunāparanta are wild and rough, Puṇṇa. If they abuse and insult you, what will you think of them?”

-

“If they abuse and insult me, I will think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

-

“But if they do hit you with their fists, what will you think of them then?”

-

“If they hit me with their fists, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

-

“But if they do throw stones at you, what will you think of them then?”

-

“If they throw stones at me, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

-

“But if they do beat you with a club, what will you think of them then?”

-

“If they beat me with a club, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

-

“But if they do stab you with a knife, what will you think of them then?”

-

“If they stab me with a knife, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

-

“But if they do take your life with a sharp knife, what will you think of them then?”

-

“If they take my life with a sharp knife, I’ll think: ‘There are disciples of the Buddha who looked for something to take their life because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.”

-

“Good, good Puṇṇa! Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Now, Puṇṇa, go at your convenience.”

-

And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta.

-

Traveling stage by stage, he arrived at Sunāparanta, and stayed there. Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. And within that same rainy season he became completely extinguished.

-

Then several mendicants went up to the Buddha … and asked him, “Sir, the gentleman named Puṇṇa, who was advised in brief by the Buddha, has passed away. Where has he been reborn in his next life?”

-

“Mendicants, Puṇṇa was astute. He practiced in line with the teachings, and did not trouble me about the teachings. Puṇṇa has become completely quenched.”

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SN 35.89With Bāhiya Bāhiyasutta
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Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:

-

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

-

“What do you think, Bāhiya? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

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“Are sights … eye consciousness … eye contact …

-

The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”

-

“Impermanent, sir.”

-

“But if it’s impermanent, is it suffering or happiness?”

-

“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

-

“No, sir.”

-

“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.

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Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

-

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

-

Then Bāhiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bāhiya became one of the perfected.

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SN 35.90Turbulence (1st) Paṭhamaejāsutta
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“Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out.

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Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’

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So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’

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Let them not conceive anything to be the ear … nose … tongue … body … mind … ideas … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’

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Let them not conceive anything to be all, let them not conceive it in all, let them not conceive it as all, let them not conceive that ‘all is mine’.

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Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.91Turbulence (2nd) Dutiyaejāsutta
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“Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out.

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Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’

-

So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

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Let them not conceive anything to be the ear … nose … tongue … body …

-

Let them not conceive anything to be the mind … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

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As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’

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Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.92A Duality (1st) Paṭhamadvayasutta
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“Mendicants, I will teach you a duality. Listen …

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And what is a duality? It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called a duality.

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Mendicants, suppose someone was to say: ‘I’ll reject this duality and describe another duality.’ They’d have no grounds for that, they’d be stumped by questions, and, in addition, they’d get frustrated. Why is that? Because they’re out of their element.”

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SN 35.93A Duality (2nd) Dutiyadvayasutta
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“Mendicants, consciousness exists dependent on a duality. And what is that duality?

-

Eye consciousness arises dependent on the eye and sights. The eye is impermanent, decaying, and perishing. Sights are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Eye consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

-

The meeting, coming together, and joining together of these three things is called eye contact. Eye contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?

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Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

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Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …

-

Mind consciousness arises dependent on the mind and ideas. The mind is impermanent, decaying, and perishing. Ideas are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Mind consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?

-

The meeting, coming together, and joining together of these three things is called mind contact. Mind contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?

-

Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

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This is how consciousness exists dependent on a duality.”

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The Chapter on the Sixes

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SN 35.94Untamed, Unguarded Adantaaguttasutta
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At Sāvatthī.

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“Mendicants, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. What six?

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The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.

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The field of ear contact … nose contact … tongue contact … body contact …

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The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.

-

These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.

-

These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained. What six?

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The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.

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The field of ear contact … nose contact … tongue contact … body contact …

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The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.

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These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.”

-

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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-

“Mendicants, it’s just the six fields of contact
that lead the unrestrained to suffering.
Those who understand how to restrain them
live with faith as partner, not festering.

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When you’ve seen pleasant sights
and unpleasant ones, too,
get rid of all manner of desire for the pleasant,
without hating what you don’t like.

-

When you’ve heard sounds both liked and disliked,
don’t fall under the thrall of sounds you like,
get rid of hate for the unliked,
and don’t hurt your mind by thinking of what you don’t like.

-

When you’ve smelled a pleasant, fragrant scent,
and one that’s foul and unpleasant,
get rid of repulsion for the unpleasant,
while not yielding to desire for the pleasant.

-

When you’ve enjoyed a sweet, delicious taste,
and sometimes those that are bitter,
don’t be attached to enjoying sweet tastes,
and don’t despise the bitter.

-

Don’t be intoxicated by a pleasant touch,
and don’t tremble at a painful touch.
Look with equanimity at the duality of pleasant and painful contacts,
without favoring or opposing anything.

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People generally let their perceptions proliferate;
perceiving and proliferating, they are attracted.
When you’ve expelled all thoughts of domestic life,
wander intent on renunciation.

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When the mind is well developed like this regarding the six,
it doesn’t waver at contacts at all.
Mendicants, those who have mastered greed and hate
go beyond birth and death.”

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SN 35.95Māluṅkyaputta Mālukyaputtasutta
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Then Venerable Māluṅkyaputta went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”

-

“Sir, even though I’m an old man, elderly and senior, may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”

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“What do you think, Māluṅkyaputta? Do you have any desire or greed or fondness for sights known by the eye that you haven’t seen, you’ve never seen before, you don’t see, and you don’t think would be seen?”

-

“No, sir.”

-

“Do you have any desire or greed or affection for sounds known by the ear …

-

smells known by the nose …

-

tastes known by the tongue …

-

touches known by the body …

-

ideas known by the mind that you haven’t known, you’ve never known before, you don’t know, and you don’t think would be known?”

-

“No, sir.”

-

“In that case, when it comes to things that are able to be seen, heard, thought, and known: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known. When this is the case, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this world or the world beyond or in between the two. Just this is the end of suffering.”

-

“This is how I understand the detailed meaning of the Buddha’s brief statement:

-
-

‘When you see a sight, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

-

Many feelings grow
arising from sights.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

-

When you hear a sound, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

-

Many feelings grow
arising from sounds.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

-

When you smell an odor, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

-

Many feelings grow
arising from smells.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

-

When you enjoy a taste, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

-

Many feelings grow
arising from tastes.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

-

When you sense a touch, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

-

Many feelings grow
arising from touches.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

-

When you know an idea, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

-

Many feelings grow
arising from ideas.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

-

There’s no desire for sights
when you see a sight with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

-

Even as you see a sight
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

-

There’s no desire for sounds
when you hear a sound with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

-

Even as you hear a sound
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

-

There’s no desire for odors
when you smell an odor with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

-

Even as you smell an odor
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

-

There’s no desire for tastes
when you enjoy a taste with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

-

Even as you savor a taste
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

-

There’s no desire for touches
when you sense a touch with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

-

Even as you sense a touch
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

-

There’s no desire for ideas
when you know an idea with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

-

Even as you know an idea
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.’

-
-

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

-

“Good, good, Māluṅkyaputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full.

-

“This is how to understand the detailed meaning of what I said in brief.”

-

And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

-

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Māluṅkyaputta became one of the perfected.

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SN 35.96Liable to Decline Parihānadhammasutta
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“Mendicants, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery. Listen …

-

And how is someone liable to decline? When a mendicant sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Suppose that mendicant tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them. They should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

-

Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … feels a touch … knows an idea with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. If that mendicant tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ That’s how someone is liable to decline.

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And how is someone not liable to decline? When a mendicant sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Suppose that mendicant doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’

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Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … feels a touch … knows an idea with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Suppose that mendicant doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ That’s how someone is not liable to decline.

-

And what are the six fields of mastery? When a mendicant sees a sight with the eye, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ … Furthermore, when a mendicant knows an idea with the mind, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ These are the six fields of mastery.”

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SN 35.97One Who Lives Negligently Pamādavihārīsutta
-

“Mendicants, I will teach you who lives negligently and who lives diligently. Listen …

-

And how does someone live negligently?

-

When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re considered to live negligently.

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When you live with the ear … nose … tongue … body … mind faculty unrestrained, your mind becomes polluted when it comes to ideas known by the mind. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re considered to live negligently.

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That’s how someone lives negligently.

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And how does someone live diligently?

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When you live with the eye faculty restrained, your mind doesn’t become polluted when it comes to sights known by the eye. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re considered to live diligently.

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When you live with the ear … nose … tongue … body … mind faculty restrained, your mind doesn’t become polluted when it comes to ideas known by the mind. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re considered to live diligently.

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That’s how someone lives diligently.”

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SN 35.98Restraint Saṁvarasutta
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“Mendicants, I will teach you who is restrained and who is unrestrained. Listen …

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And how is someone unrestrained?

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

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This is how someone is unrestrained.

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And how is someone restrained?

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’

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This is how someone is restrained.”

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SN 35.99Immersion Samādhisutta
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“Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand?

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They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. …

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They truly understand that the mind is impermanent. They truly understand that ideas … mind consciousness … mind contact … the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.

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Mendicants, develop immersion. A mendicant who has immersion truly understands.”

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SN 35.100Retreat Paṭisallānasutta
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“Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand?

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They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.

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Mendicants, meditate in retreat. A mendicant in retreat truly understands.”

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SN 35.101It’s Not Yours (1st) Paṭhamanatumhākasutta
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“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?

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The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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The ear … nose … tongue … body …

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The mind isn’t yours: give it up. Giving it up will be for your welfare and happiness. Ideas … Mind consciousness … Mind contact … The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”

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“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”

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“In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. …

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The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

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SN 35.102It’s Not Yours (2nd) Dutiyanatumhākasutta
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“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?

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The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact …

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The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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Give up what’s not yours. Giving it up will be for your welfare and happiness.”

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SN 35.103About Uddaka Udakasutta
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“Mendicants, Uddaka son of Rāma, used to say:

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‘Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil’s root is dug out!’

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Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’

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Here’s how a mendicant would rightly say:

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‘Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil’s root is dug out!’

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And how is someone a knowledge master? It’s when a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape. That’s how a mendicant is a knowledge master.

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And how is a mendicant a conqueror of all? It’s when a mendicant comes to be freed by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape. That’s how a mendicant is a conqueror of all.

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And how has a mendicant dug out the undug boil’s root? ‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Boil’s root’ is a term for craving. It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has dug out the undug boil’s root.

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Uddaka son of Rāma used to say:

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‘Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil’s root is dug out!’

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Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’

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But that’s how a mendicant would rightly say:

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‘Herewith! Absolutely the knowledge master!
Herewith! Absolutely the conqueror of all!
Herewith! Absolutely the undug
boil’s root is dug out!’”

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The Third Fifty

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The Chapter on Sanctuary

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SN 35.104Sanctuary from the Yoke Yogakkhemisutta
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At Sāvatthī.

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“Mendicants, I will teach you an exposition of the teaching, an explanation of one who has found sanctuary from the yoke. Listen …

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And what is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke?

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke. …

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There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke.

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This is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke.”

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SN 35.105Because of Grasping Upādāyasutta
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“Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”

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“Our teachings are rooted in the Buddha. …”

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“Mendicants, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. … When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself.

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What do you think, mendicants? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

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“No, sir.” …

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“Is the ear … nose … tongue … body … mind permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.106The Origin of Suffering Dukkhasamudayasutta
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“Mendicants, I will teach you the origin and ending of suffering. Listen …

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And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. This is the origin of suffering.

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And what is the ending of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering. …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of suffering.”

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SN 35.107The Origin of the World Lokasamudayasutta
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“Mendicants, I will teach you the origin and ending of the world. Listen …

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And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world. …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

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And what is the ending of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the ending of the world. …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases … That is how this entire mass of suffering ceases. This is the ending of the world.”

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SN 35.108I’m Better Seyyohamasmisutta
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“Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

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“Our teachings are rooted in the Buddha. …”

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“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. …

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When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.

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What do you think, mendicants? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

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“No, sir.” …

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“Is the mind permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.109Things Prone to Being Fettered Saṁyojaniyasutta
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“Mendicants, I will teach you the things that are prone to being fettered, and the fetter. Listen …

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What are the things that are prone to being fettered? And what is the fetter? The eye is something that’s prone to being fettered. The desire and greed for it is the fetter.

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The ear … nose … tongue … body … mind is something that’s prone to being fettered. The desire and greed for it is the fetter. These are called the things that are prone to being fettered, and this is the fetter.”

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SN 35.110Things Prone to Fuel Grasping Upādāniyasutta
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“Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen …

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What are the things that fuel grasping? And what is the grasping? The eye is something that’s prone to fuel grasping. The desire and greed for it is the grasping.

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The ear … nose … tongue … body … mind is something that’s prone to fuel grasping. The desire and greed for it is the grasping. These are called the things that fuel grasping, and this is the grasping.”

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SN 35.111Complete Understanding of the Interior Ajjhattikāyatanaparijānanasutta
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“Mendicants, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering.

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Without directly knowing and completely understanding the ear … nose … tongue … body … mind, without dispassion for it and giving it up, you can’t end suffering.

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By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering.

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By directly knowing and completely understanding the ear … nose … tongue … body … mind, having dispassion for it and giving it up, you can end suffering.”

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SN 35.112Complete Understanding of the Exterior Bāhirāyatanaparijānanasutta
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“Mendicants, without directly knowing and completely understanding sights … sounds … smells … tastes … touches … ideas, without dispassion for them and giving them up, you can’t end suffering.

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By directly knowing and completely understanding sights … sounds … smells … tastes … touches … ideas, having dispassion for them and giving them up, you can end suffering.”

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SN 35.113Listening In Upassutisutta
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At one time the Buddha was staying at Ñātika in the brick house. Then while the Buddha was in private retreat he spoke this exposition of the teaching:

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“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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Ear … nose … tongue … body …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

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Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

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Ear … nose … tongue … body …

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Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. When that craving fades away and ceases with nothing left over, grasping ceases. When grasping ceases … That is how this entire mass of suffering ceases.”

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Now at that time a certain monk was standing listening in on the Buddha. The Buddha saw him and said, “Monk, did you hear that exposition of the teaching?”

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“Yes, sir.”

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“Learn that exposition of the teaching, memorize it, and remember it. That exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.”

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The Chapter on the World and the Kinds of Sensual Stimulation

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SN 35.114Māra’s Snare (1st) Paṭhamamārapāsasutta
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“Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra’s bonds, and the Wicked One can do with them what he wants.

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There are sounds … smells … tastes … touches …

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There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, they’re called a mendicant trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra, and the Wicked One can do with them what he wants.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants.

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There are sounds … smells … tastes … touches …

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There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants.”

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SN 35.115Māra’s Snare (2nd) Dutiyamārapāsasutta
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“Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who is bound in sights known by the eye. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra’s bonds, and the Wicked One can do with them what he wants.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who is bound in ideas known by the mind. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra’s bonds, and the Wicked One can do with them what he wants.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who is freed from sights known by the eye. They’re not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who is freed from ideas known by the mind. They’re not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants.”

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SN 35.116Traveling to the End of the World Lokantagamanasutta
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“Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.”

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When he had spoken, the Blessed One got up from his seat and entered his dwelling.

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Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief summary recital given by the Buddha?”

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Then those mendicants thought, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter.”

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Then those mendicants went to Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Ānanda please explain this.”

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“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.

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Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

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“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer.

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Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

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“Then listen and apply your mind well, I will speak.”

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“Yes, reverend,” they replied. Ānanda said this:

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“Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:

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‘Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’

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This is how I understand the detailed meaning of this summary recital.

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Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One. And through what in the world do you perceive the world and conceive the world?

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Through the eye in the world you perceive the world and conceive the world. Through the ear … nose … tongue … body … mind in the world you perceive the world and conceive the world.

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Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One.

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When the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:

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‘Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’

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That is how I understand the detailed meaning of this summary.

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If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

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“Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.

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Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”

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“Mendicants, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”

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SN 35.117The Kinds of Sensual Stimulation Kāmaguṇasutta
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“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘My mind might often stray towards the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.’

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Then it occurred to me: ‘In my own way I should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.’

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So, mendicants, your minds might also often stray towards the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little. So in your own way you should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished.

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So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.”

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When he had spoken, the Blessed One got up from his seat and entered his dwelling.

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Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief summary given by the Buddha?”

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Then those mendicants thought, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary given by the Buddha. Let’s go to him, and ask him about this matter.”

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Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Ānanda please explain this.”

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“Reverends, suppose there was a person in need of heartwood. …”

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“Please explain this, if it’s no trouble.”

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“Then listen and apply your mind well, I will speak.”

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“Yes, reverend,” they replied. Ānanda said this:

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“Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail:

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‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.’

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And this is how I understand the detailed meaning of this summary.

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The Buddha was referring to the cessation of the six sense fields when he said: ‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.’

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The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. And this is how I understand the detailed meaning of this summary.

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If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

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“Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.

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Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”

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“Mendicants, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”

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SN 35.118The Question of Sakka Sakkapañhasutta
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At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:

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“What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, what is the reason why some sentient beings are fully extinguished in this very life?”

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“Lord of gods, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

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SN 35.119The Question of Pañcasikha Pañcasikhasutta
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At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. And then the centaur Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him:

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“What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?”

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“Pañcasikha, there are sights known by the eye …

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ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

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There are sights known by the eye …

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ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

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SN 35.120Sāriputta and the Protégé Sāriputtasaddhivihārikasutta
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At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain mendicant went up to Venerable Sāriputta, and exchanged greetings with him.

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When the greetings and polite conversation were over, he sat down to one side, and said to him, “Reverend Sāriputta, a mendicant protégé of mine has resigned the training and returned to a lesser life.”

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“That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness. It is quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.

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And how does someone guard the sense doors? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how someone guards the sense doors.

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And how does someone eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how someone eats in moderation.

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And how is someone committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That’s how someone is committed to wakefulness.

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So you should train like this: ‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’ That’s how you should train.”

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SN 35.121Advice to Rāhula Rāhulovādasutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Then as he was in private retreat this thought came to his mind, “The qualities that ripen in freedom have ripened in Rāhula. Why don’t I lead him further to the ending of defilements?”

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Then the Buddha robed up in the morning and, taking his bowl and robe, wandered for alms in Sāvatthī. After the meal, on his return from almsround, he addressed Venerable Rāhula, “Rāhula, get your sitting cloth. Let’s go to the Dark Forest for the day’s meditation.”

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“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.

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Now at that time many thousands of deities followed the Buddha, thinking, “Today the Buddha will lead Rāhula further to the ending of defilements!”

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Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. Rāhula bowed to the Buddha and sat down to one side. The Buddha said to him:

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“What do you think, Rāhula? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Are sights … eye consciousness … eye contact permanent or impermanent?”

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“Impermanent, sir.” …

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“Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is the ear … nose … tongue … body … mind permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Are ideas … mind consciousness … mind contact permanent or impermanent?”

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“Impermanent, sir.” …

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“Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body …

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They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.

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Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said. And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.

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And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:

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“Everything that has a beginning has an end.”

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SN 35.122Things Prone to Being Fettered Saṁyojaniyadhammasutta
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“Mendicants, I will teach you the things that are prone to being fettered, and the fetter. Listen …

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What are the things that are prone to being fettered? And what is the fetter? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that are prone to being fettered. The desire and greed for them is the fetter.

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There are sounds … smells … tastes … touches … thoughts known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that are prone to being fettered. The desire and greed for them is the fetter.”

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SN 35.123Things Prone to Fuel Grasping Upādāniyadhammasutta
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“Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen …

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What are the things that fuel grasping? And what is the grasping? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping.”

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The Chapter on Householders

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SN 35.124At Vesālī Vesālīsutta
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At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the householder Ugga of Vesālī went up to the Buddha, sat down to one side, and said to him:

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“What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?”

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“Householder, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished.

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That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished.

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That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

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SN 35.125In the Land of the Vajjis Vajjīsutta
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At one time the Buddha was staying in the land of the Vajjis at Elephant Village. Then the householder Ugga of Elephant Village went up to the Buddha, sat down to one side, and said to him:

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“What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” …

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(Tell in full as in the previous discourse.)

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SN 35.126At Nāḷandā Nāḷandasutta
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At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.

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Then the householder Upāli went up to the Buddha … and asked him, “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” …

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(Tell in full as in SN 35.124.)

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SN 35.127With Bhāradvāja Bhāradvājasutta
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At one time Venerable Bhāradvāja the Alms-Gatherer was staying near Kosambī, in Ghosita’s Monastery. Then King Udena went up to Bhāradvāja the Alms-Gatherer and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to him:

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“Mister Bhāradvāja, there are these young monks who are youthful, with pristine black hair, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?”

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“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

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‘Please, monks, think of women your mother’s age as your mother. Think of women your sister’s age as your sister. And think of women your daughter’s age as your daughter.’

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This is a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”

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“But Mister Bhāradvāja, the mind is wanton. Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”

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“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

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‘Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’

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This is also a cause, great king, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.”

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“This is easy to do for those mendicants who have developed their physical endurance, ethics, mind, and wisdom. But it’s hard to do for those mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Sometimes I plan to focus on something as ugly, but only its beauty comes to mind. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”

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“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:

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‘Please, monks, live with sense doors guarded. When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’

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This is also a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”

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“It’s incredible, Mister Bhāradvāja, it’s amazing! How well this was said by the Buddha! This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.

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For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me.

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Excellent, Mister Bhāradvāja! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Bhāradvāja has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Bhāradvāja remember me as a lay follower who has gone for refuge for life.”

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SN 35.128With Soṇa Soṇasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Then the householder Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:

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“What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” …

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(Tell in full as in SN 35.118.)

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SN 35.129With Ghosita Ghositasutta
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At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. Then the householder Ghosita went up to Venerable Ānanda, and said to him:

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“Honorable Ānanda, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?”

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“Householder, the eye element is found, as are agreeable sights, and eye consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The eye element is found, as are disagreeable sights, and eye consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The eye element is found, as are sights that are a basis for equanimity, and eye consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral.

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The ear … nose … tongue … body … mind element is found, as are agreeable ideas, and mind consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The mind element is found, as are disagreeable ideas, and mind consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The mind element is found, as are ideas that are a basis for equanimity, and mind consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral.

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This is how the Buddha spoke of the diversity of elements.”

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SN 35.130With Hāliddikāni Hāliddikānisutta
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At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

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Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and asked him, “Sir, this was said by the Buddha: ‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’ How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?”

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“Householder, it’s when a mendicant sees a sight with the eye and understands it to be agreeable. There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they see a sight and understand it to be disagreeable. There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they see a sight and understand it to be a basis for equanimity. There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral.

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Furthermore, a mendicant hears a sound with the ear … smells an odor with the nose … tastes a flavor with the tongue … feels a touch with the body … knows an idea with the mind and understands it to be agreeable. There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they know an idea and understand it to be disagreeable. There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they know an idea and understand it to be a basis for equanimity. Neutral feeling arises dependent on a contact to be experienced as neutral.

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That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”

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SN 35.131Nakula’s Father Nakulapitusutta
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At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

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Then the householder Nakula’s father went up to the Buddha … and asked him, “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?”

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“Householder, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

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SN 35.132With Lohicca Lohiccasutta
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At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa.

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Then several students, pupils of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a dreadful racket and all kinds of jeers: “These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, the Lord! They’re honored, respected, revered, venerated, and esteemed by those who pretend to inherit Vedic culture.”

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And then Mahākaccāna left his dwelling and said to those young students, “Young students, stop being so noisy. I will speak to you on the teaching.”

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When this was said, the young students fell silent. Then Mahākaccāna recited these verses for them.

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“The brahmins of old championed ethics
and remembered the ancient traditions.
Their sense doors were guarded, well protected,
and they had mastered anger.

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Those brahmins who remembered the ancient traditions
enjoyed virtue and absorption.

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But these have lost their way. Claiming to recite,
they live out of balance, judging everyone by their clan.
Mastered by anger, they take up many arms,
attacking both the strong and the weak.

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All is vain for someone who doesn’t guard the sense doors,
like the wealth a person finds in a dream.
Fasting, sleeping on bare ground,
bathing at dawn, the three Vedas,

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rough hides, dreadlocks, and dirt,
hymns, precepts and observances, and fervent austerities,
those fake bent staffs,
and rinsing with water.
These emblems of the brahmins
are only used to generate profits.

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A mind that’s serene,
clear and undisturbed,
kind to all creatures:
that’s the path to attainment of divinity!”

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Then those young students, offended and upset, went to the brahmin Lohicca and said to him, “Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!”

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When they said this, Lohicca was offended and upset. Then he thought, “But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these young students. Why don’t I go and ask him about it?”

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Then the brahmin Lohicca together with those young students went to Venerable Mahākaccāna and exchanged greetings with him.

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When the greetings and polite conversation were over, he sat down to one side and said to him, “Master Kaccāna, did several young pupils of mine come by here collecting firewood?”

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“They did, brahmin.”

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“But did you have some discussion with them?”

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“I did.”

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“But what kind of discussion did you have with them?”

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“This is the discussion I had with these young students.” And he repeated the verses in full.

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“Mister Kaccāna spoke of someone who doesn’t guard the sense doors. How do you define someone who doesn’t guard the sense doors?”

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“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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When they hear a sound with their ears …

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When they smell an odor with their nose …

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When they taste a flavor with their tongue …

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When they feel a touch with their body …

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When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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That’s how someone doesn’t guard the sense doors.”

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“It’s incredible, Mister Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are unguarded!

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You also spoke of someone who does guard the sense doors. How do you define someone who does guard the sense doors?”

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“Brahmin, take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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When they hear a sound with their ears …

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When they smell an odor with their nose …

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When they taste a flavor with their tongue …

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When they feel a touch with their body …

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When they know an idea with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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That’s how someone guards the sense doors.”

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“It’s incredible, Mister Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are guarded! Excellent, Mister Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Kaccāna has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Kaccāna remember me as a lay follower who has gone for refuge for life.

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Please come to my family just as you go to the families of the lay followers in Makkarakaṭa. The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.”

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SN 35.133Verahaccāni Verahaccānisutta
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At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove.

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Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk.

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Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, “Please, madam, you should know this. The ascetic Udāyī proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”

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“Then, young student, invite him in my name for tomorrow’s meal.”

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“Yes, madam,” he replied. He went to Udāyī and said, “Sir, might Mister Udāyī please accept an offering of tomorrow’s meal from my tutor’s wife, the brahmin lady of the Verahaccāni clan.” Udāyī consented with silence.

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Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out. Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.

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When Udāyī had eaten and washed his hand and bowl, she put on a pair of shoes, sat on a high seat, covered her head, and said to him, “Ascetic, preach the Dhamma.”

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“There will be an occasion for that, sister,” he replied, then got up from his seat and left.

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For a second time that young student went to Venerable Udāyī …

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And for a second time that young student went to the brahmin lady of the Verahaccāni clan …

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She said to him, “You keep praising the ascetic Udāyī like this. But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.”

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“Madam, that’s because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach. For the good sirs respect the teaching.”

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“Then, young student, invite him in my name for tomorrow’s meal.”

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“Yes, madam,” he replied. …

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Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods.

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When Udāyī had eaten and washed his hand and bowl, she took off her shoes, sat on a low seat, uncovered her head, and said to him, “Sir, when what exists do the perfected ones declare that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?”

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“Sister, when there’s an eye, the perfected ones declare that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain. When there’s an ear … nose … tongue … body … mind, the perfected ones declare that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.”

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When he said this, the brahmin lady said to Udāyī, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Udāyī has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Udāyī remember me as a lay follower who has gone for refuge for life.”

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The Chapter at Devadaha

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SN 35.134At Devadaha Devadahasutta
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At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha. There the Buddha addressed the mendicants:

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“When it comes to the six fields of contact, mendicants, I don’t say that all mendicants have work to do with diligence, nor do I say that none of them have work to do with diligence.

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I say that, when it comes to the six fields of contact, mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and become rightly freed through enlightenment. Why is that?

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They’ve done their work with diligence, and are incapable of negligence.

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I say that, when it comes to the six fields of contact, mendicants do have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Why is that?

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There are sights known by the eye that are pleasant and also those that are unpleasant. Though experiencing them again and again they don’t occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact. …

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There are ideas known by the mind that are pleasant and also those that are unpleasant. Though experiencing them again and again they don’t occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact.”

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SN 35.135Opportunity Khaṇasutta
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“You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I’ve seen the hell called ‘Related to the Six Fields of Contact’. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.

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Whatever sound you hear …

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Whatever odor you smell …

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Whatever flavor you taste …

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Whatever touch you feel …

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Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I’ve seen the heaven called ‘Related to the Six Fields of Contact’. There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.

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Whatever sound … odor … flavor … touch …

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Whatever idea you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life.”

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SN 35.136Liking Sights (1st) Paṭhamarūpārāmasutta
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“Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering.

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Gods and humans like sounds … smells … tastes … touches … ideas, they love them and enjoy them. But when ideas perish, fade away, and cease, gods and humans live in suffering.

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The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily.

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The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sounds … smells … tastes … touches … ideas, so he doesn’t like, love, or enjoy them. When ideas perish, fade away, and cease, the Realized One lives happily.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Sights, sounds, tastes, smells,
touches and ideas, the lot of them—
they’re likable, desirable, and pleasurable
as long as you can say that they exist.

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For all the world with its gods,
this is what they deem happiness.
And where they cease
is deemed as suffering for them.

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The noble ones have seen that happiness
is the cessation of substantial reality.
This insight by those who see
contradicts the whole world.

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What others say is happiness
the noble ones say is suffering.
What others say is suffering
the noble ones know as happiness.

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See, this teaching is hard to understand,
it confuses the ignorant.
There is darkness for the shrouded;
blackness for those who don’t see.

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But the good are open;
like light for those who see.
Though close, they do not understand,
those fools inexpert in the teaching.

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They’re mired in desire to be reborn,
flowing along the stream of lives,
mired in Māra’s dominion:
this teaching isn’t easy for them to understand.

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Who, apart from the noble ones,
is qualified to understand this state?
Having rightly understood this state,
the undefiled are fully extinguished.”

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SN 35.137Liking Sights (2nd) Dutiyarūpārāmasutta
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“Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering. …

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The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily. …”

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SN 35.138Not Yours (1st) Paṭhamanatumhākasutta
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“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”

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“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”

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“In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness.

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The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

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SN 35.139Not Yours (2nd) Dutiyanatumhākasutta
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“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? Sights aren’t yours: give them up. Giving them up will be for your welfare and happiness.

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Sounds, smells, tastes, touches, and ideas aren’t yours: give them up. Giving them up will be for your welfare and happiness.

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Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove …

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In the same way, sights, sounds, smells, tastes, touches, and ideas aren’t yours: give them up. Giving them up will be for your welfare and happiness.”

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SN 35.140Interior and Cause Are Impermanent Ajjhattaaniccahetusutta
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“Mendicants, the eye is impermanent. The cause and reason that gives rise to the eye is also impermanent. Since the eye is produced by what is impermanent, how could it be permanent?

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The ear … nose … tongue … body … mind is impermanent. The cause and reason that gives rise to the mind is also impermanent. Since the mind is produced by what is impermanent, how could it be permanent?

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Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.141Interior and Cause Are Suffering Ajjhattadukkhahetusutta
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“Mendicants, the eye is suffering. The cause and reason that gives rise to the eye is also suffering. Since the eye is produced by what is suffering, how could it be happiness?

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The ear … nose … tongue … body … mind is suffering. The cause and reason that gives rise to the mind is also suffering. Since the mind is produced by what is suffering, how could it be happiness?

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.142Interior and Cause Are Not-Self Ajjhattānattahetusutta
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“Mendicants, the eye is not-self. The cause and reason that gives rise to the eye is also not-self. Since the eye is produced by what is not-self, how could it be self?

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The ear … nose … tongue … body … mind is not-self. The cause and reason that gives rise to the mind is also not-self. Since the mind is produced by what is not-self, how could it be self?

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.143Exterior and Cause Are Impermanent Bāhirāniccahetusutta
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“Mendicants, sights are impermanent. The cause and reason that gives rise to sights is also impermanent. Since sights are produced by what is impermanent, how could they be permanent?

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Sounds …

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Smells …

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Tastes …

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Touches …

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Ideas are impermanent. The cause and reason that gives rise to ideas is also impermanent. Since ideas are produced by what is impermanent, how could they be permanent?

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.144Exterior and Cause Are Suffering Bāhiradukkhahetusutta
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“Mendicants, sights are suffering. The cause and reason that gives rise to sights is also suffering. Since sights are produced by what is suffering, how could they be happiness?

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Sounds …

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Smells …

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Tastes …

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Touches …

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Ideas are suffering. The cause and reason that gives rise to ideas is also suffering. Since ideas are produced by what is suffering, how could they be happiness?

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.145Exterior and Cause Are Not-Self Bāhirānattahetusutta
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“Mendicants, sights are not-self. The cause and reason that gives rise to sights is also not-self. Since sights are produced by what is not-self, how could they be self?

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Sounds …

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Smells …

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Tastes …

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Touches …

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Ideas are not-self. The cause and reason that gives rise to ideas is also not-self. Since ideas are produced by what is not-self, how could they be self?

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Seeing this … Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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The Chapter on the Old and the New

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SN 35.146The Cessation of Deeds Kammanirodhasutta
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“Mendicants, I will teach you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds. Listen and apply your mind well, I will speak. …

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And what is old deeds?

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The eye is old deeds. It should be seen as produced by choices and intentions, as something to be felt.

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The ear … nose … tongue … body … mind is old deeds. It should be seen as produced by choices and intentions, as something to be felt.

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This is called old deeds.

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And what is new deeds?

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The deeds you currently perform by way of body, speech, and mind.

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These are called new deeds.

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And what is the cessation of deeds?

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When you experience freedom due to the cessation of deeds by body, speech, and mind.

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This is called the cessation of deeds.

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And what’s the practice that leads to the cessation of deeds?

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It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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This is called the practice that leads to the cessation of deeds.

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So, mendicants, I’ve taught you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds.

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Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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SN 35.147The Impermanent as Conducive to Extinguishment Aniccanibbānasappāyasutta
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“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …

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And what is that practice that’s conducive to extinguishment?

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It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.

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They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.

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This is that practice that’s conducive to extinguishment.”

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SN 35.148The Suffering as Conducive to Extinguishment Dukkhanibbānasappāyasutta
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“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …

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And what is that practice that’s conducive to extinguishment?

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It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering.

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They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering.

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This is that practice that’s conducive to extinguishment.”

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SN 35.149Not-Self as Conducive to Extinguishment Anattanibbānasappāyasutta
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“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …

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And what is that practice that’s conducive to extinguishment?

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It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self.

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They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self.

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This is that practice that’s conducive to extinguishment.”

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SN 35.150A Practice Conducive to Extinguishment Nibbānasappāyapaṭipadāsutta
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“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …

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And what is that practice that’s conducive to extinguishment?

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What do you think, mendicants? Is the eye permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Are sights … eye consciousness … eye contact …

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The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.

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They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. …

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They understand: ‘… there is nothing further for this place.’

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This is that practice that’s conducive to extinguishment.”

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SN 35.151A Resident Pupil Antevāsikasutta
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“Mendicants, this spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.

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And how does a mendicant who lives with a resident pupil and a teaching master live in suffering and discomfort?

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When a mendicant sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they’re said to have a resident pupil. Those qualities master them. Since they’re mastered by bad unskillful qualities, they’re said to have a teaching master.

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Furthermore, when a mendicant hears … smells … tastes … touches … knows an idea with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they’re said to have a resident pupil. Those qualities master them. Since they’re mastered by bad unskillful qualities, they’re said to have a teaching master. That’s how a mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort.

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And how does a mendicant who lives without a resident pupil and a teaching master live in happiness and comfort?

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When a mendicant sees a sight with the eye, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, they’re said to not have a resident pupil. Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, they’re said to not have a teaching master.

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Furthermore, when a mendicant hears … smells … tastes … touches … knows an idea with the mind, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, they’re said to not have a resident pupil. Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, they’re said to not have a teaching master.

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That’s how a mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.

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This spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.”

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SN 35.152What’s the Purpose of the Spiritual Life? Kimatthiyabrahmacariyasutta
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“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’

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You should answer them: ‘The purpose of leading the spiritual life under the Buddha is to completely understand suffering.’

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If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’

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You should answer them: ‘The eye is suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.

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The ear … nose … tongue … body … mind … The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. The purpose of living the spiritual life under the Buddha is to completely understand this. This is that suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.’

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When questioned by wanderers of other religions, that’s how you should answer them.”

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SN 35.153Is There a Method? Atthinukhopariyāyasutta
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“Mendicants, is there a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment? That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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“Well then, mendicants, listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“There is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

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And what is that method? Take a mendicant who sees a sight with the eye. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?”

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“No, sir.”

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“Aren’t they understood by seeing them with wisdom?”

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“Yes, sir.”

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“This is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

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Furthermore, a mendicant hears a sound … smells an odor … tastes a flavor … feels a touch … knows an idea with the mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?”

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“No, sir.”

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“Aren’t they understood by seeing them with wisdom?”

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“Yes, sir.”

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“This too is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

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SN 35.154Endowed With Faculties Indriyasampannasutta
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Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of someone who is ‘accomplished regarding the faculties’. How is someone accomplished regarding the faculties defined?”

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“Mendicant, if someone meditates observing rise and fall in the eye faculty, they grow disillusioned with the eye faculty.

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If they meditate observing rise and fall in the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty, they grow disillusioned with the mind faculty.

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Being disillusioned, desire fades away. … When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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This is how someone who is accomplished regarding the faculties is defined.”

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SN 35.155A Dhamma Speaker Dhammakathikapucchasutta
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Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

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“If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.

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If they practice for disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.

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If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.

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If a mendicant teaches Dhamma for disillusionment with the ear … nose … tongue … body … mind, for its fading away and cessation, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.

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If they practice for disillusionment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.

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If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.”

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The Fourth Fifty

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The Chapter on the End of Relishing

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SN 35.156The Interior and the End of Relishing Ajjhattanandikkhayasutta
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“Mendicants, the eye really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

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The ear … nose … tongue … body … mind really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

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SN 35.157The Exterior and the End of Relishing Bāhiranandikkhayasutta
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“Mendicants, sights really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

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Sounds … Smells … Tastes … Touches … Ideas really are impermanent. A mendicant sees that they are impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

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SN 35.158Focus, the Interior, and the End of Relishing Ajjhattaaniccanandikkhayasutta
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“Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. When a mendicant does this, they grow disillusioned with the eye. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

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Rationally apply the mind to the ear … nose … tongue … body … mind. Truly see the impermanence of the mind. When a mendicant does this, they grow disillusioned with the mind. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

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SN 35.159Focus, the Exterior, and the End of Relishing Bāhiraaniccanandikkhayasutta
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“Mendicants, rationally apply the mind to sights. Truly see the impermanence of sights. When a mendicant does this, they grow disillusioned with sights. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.

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Rationally apply the mind to sounds … smells … tastes … touches … ideas. Truly see the impermanence of ideas. When a mendicant does this, they grow disillusioned with ideas. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”

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SN 35.160On Immersion at Jīvaka’s Mango Grove Jīvakambavanasamādhisutta
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At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants:

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“Mendicants, develop immersion. For a mendicant with immersion, things become truly clear. And what becomes truly clear?

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It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent.

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It becomes truly clear that the ear … nose … tongue … body … mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.

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Mendicants, develop immersion. For a mendicant with immersion, things become truly clear.”

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SN 35.161On Retreat at Jīvaka’s Mango Grove Jīvakambavanapaṭisallānasutta
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At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants:

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“Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear. And what becomes truly clear?

-

It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. …

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It becomes truly clear that the mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.

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Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear.”

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SN 35.162With Koṭṭhita on Impermanence Koṭṭhikaaniccasutta
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Then Venerable Mahākoṭṭhita went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Koṭṭhita, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent: you should give up desire for it.

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The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent: you should give up desire for it.

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Koṭṭhita, you should give up desire for what is impermanent.”

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SN 35.163With Koṭṭhita on Suffering Koṭṭhikadukkhasutta
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Then Venerable Mahākoṭṭhita … said to the Buddha:

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“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Koṭṭhita, you should give up desire for what is suffering. And what is suffering?

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The eye, sights, eye consciousness, and eye contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering; you should give up desire for it.

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The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering: you should give up desire for it.

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Koṭṭhita, you should give up desire for what is suffering.”

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SN 35.164With Koṭṭhita on Not-Self Koṭṭhikaanattasutta
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“Koṭṭhita, you should give up desire for what is not-self. And what is not-self?

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The eye, sights, eye consciousness, and eye contact are not-self: you should give up desire for them. The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it.

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The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact … The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it.

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Koṭṭhita, you should give up desire for what is not-self.”

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SN 35.165Giving Up Wrong View Micchādiṭṭhipahānasutta
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Then a mendicant went up to the Buddha … and said to him:

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“Sir, how does one know and see so that wrong view is given up?”

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“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. …

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And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, wrong view is given up.

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This is how to know and see so that wrong view is given up.”

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SN 35.166Giving Up Substantialist View Sakkāyadiṭṭhipahānasutta
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Then a mendicant went up to the Buddha … and said to him:

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“Sir, how does one know and see so that substantialist view is given up?”

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“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, substantialist view is given up. …

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And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, substantialist view is given up.

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This is how to know and see so that substantialist view is given up.”

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SN 35.167Giving Up View of Self Attānudiṭṭhipahānasutta
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Then a mendicant went up to the Buddha … and said to him:

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“Sir, how does one know and see so that view of self is given up?”

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“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as not-self, view of self is given up. …

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And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as not-self, view of self is given up.”

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The Chapter on Sixty Abbreviated Texts

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SN 35.168Desire for the Impermanent Interior Ajjhattaaniccachandasutta
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“Mendicants, you should give up desire for what is impermanent. And what is impermanent?

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The eye, ear, nose, tongue, body, and mind are impermanent: you should give up desire for them. You should give up desire for what is impermanent.”

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SN 35.169Greed for the Impermanent Interior Ajjhattaaniccarāgasutta
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“Mendicants, you should give up greed for what is impermanent. And what is impermanent?

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The eye, ear, nose, tongue, body, and mind are impermanent …”

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SN 35.170Desire and Greed for the Impermanent Interior Ajjhattaaniccachandarāgasutta
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“Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent?

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The eye, ear, nose, tongue, body, and mind are impermanent …”

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SN 35.171–173Desire, Etc. for the Suffering Interior Dukkhachandādisutta
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“Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering?

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The eye, ear, nose, tongue, body, and mind are suffering …”

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SN 35.174–176Desire, Etc. for the Not-Self Interior Anattachandādisutta
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“Mendicants, you should give up desire … greed … desire and greed for what is not-self. And what is not-self?

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The eye, ear, nose, tongue, body, and mind are not-self …”

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SN 35.177–179Desire, Etc. for the Impermanent Exterior Bāhirāniccachandādisutta
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“Mendicants, you should give up desire … greed … desire and greed for what is impermanent. And what is impermanent?

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Sights, sounds, smells, tastes, touches, and ideas are impermanent …”

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SN 35.180–182Desire, Etc. for the Suffering Exterior Bāhiradukkhachandādisutta
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“Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering?

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Sights, sounds, smells, tastes, touches, and ideas are suffering …”

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SN 35.183–185Desire, Etc. for the Not-Self Exterior Bāhirānattachandādisutta
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“Mendicants, you should give up desire … greed … desire and greed for what is not-self. And what is not-self?

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Sights, sounds, smells, tastes, touches, and ideas are not-self …”

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SN 35.186The Interior Was Impermanent in the Past Ajjhattātītāniccasutta
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“Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent.

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Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.187The Interior Will Be Impermanent in the Future Ajjhattānāgatāniccasutta
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“Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent …”

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SN 35.188The Interior Is Impermanent in the Present Ajjhattapaccuppannāniccasutta
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“Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent …”

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SN 35.189–191The Interior as Suffering in the Three Times Ajjhattātītādidukkhasutta
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“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering …”

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SN 35.192–194The Interior as Not-Self in the Three Times Ajjhattātītādianattasutta
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“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self …”

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SN 35.195–197The Exterior as Impermanent in the Three Times Bāhirātītādianiccasutta
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“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are impermanent …”

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SN 35.198–200The Exterior as Suffering in the Three Times Bāhirātītādidukkhasutta
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“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering …”

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SN 35.201–203The Exterior as Not-Self in the Three Times Bāhirātītādianattasutta
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“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self …”

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SN 35.204The Interior and What’s Impermanent in the Past Ajjhattātītayadaniccasutta
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“Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

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SN 35.205The Interior and What’s Impermanent in the Future Ajjhattānāgatayadaniccasutta
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“Mendicants, in the future the eye, ear, nose, tongue, body, and mind will be impermanent. What’s impermanent is suffering …”

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SN 35.206The Interior and What’s Impermanent in the Present Ajjhattapaccuppannayadaniccasutta
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“Mendicants, in the present the eye, ear, nose, tongue, body, and mind are impermanent. What’s impermanent is suffering. …”

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SN 35.207–209The Interior and What’s Suffering in the Three Times Ajjhattātītādiyaṁdukkhasutta
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“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering. What’s suffering is not-self …”

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SN 35.210–212The Interior and What’s Not-Self in the Three Times Ajjhattātītādiyadanattasutta
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“Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

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SN 35.213–215The Exterior and What’s Impermanent in the Three Times Bāhirātītādiyadaniccasutta
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“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are impermanent. What’s impermanent is suffering …”

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SN 35.216–218The Exterior and What’s Suffering in the Three Times Bāhirātītādiyaṁdukkhasutta
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“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering. What’s suffering is not-self …”

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SN 35.219–221The Exterior and What’s Not-Self in the Three Times Bāhirātītādiyadanattasutta
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“Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”

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SN 35.222The Interior as Impermanent Ajjhattāyatanaaniccasutta
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“Mendicants, the eye, ear, nose, tongue, body, and mind are impermanent.

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.223The Interior as Suffering Ajjhattāyatanadukkhasutta
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“Mendicants, the eye, ear, nose, tongue, body, and mind are suffering.

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.224The Interior as Not-Self Ajjhattāyatanaanattasutta
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“Mendicants, the eye, ear, nose, tongue, body, and mind are not-self.

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.225The Exterior as Impermanent Bāhirāyatanaaniccasutta
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“Mendicants, sights, sounds, smells, tastes, touches, and ideas are impermanent.

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.226The Exterior as Suffering Bāhirāyatanadukkhasutta
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“Mendicants, sights, sounds, smells, tastes, touches, and ideas are suffering.

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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SN 35.227The Exterior as Not-Self Bāhirāyatanaanattasutta
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“Mendicants, sights, sounds, smells, tastes, touches, and ideas are not-self.

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Seeing this … They understand: ‘… there is nothing further for this place.’”

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The Chapter on the Ocean

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SN 35.228The Ocean (1st) Paṭhamasamuddasutta
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“Mendicants, an unlearned ordinary person speaks of the ocean. But that’s not the ocean in the training of the Noble One. That’s just a large body of water, a large sea of water. For a person, the eye is an ocean, and its currents are made of sights.

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Someone who can withstand those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, the brahmin stands on the far shore.

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For a person, the ear … nose … tongue … body … mind is an ocean, and its currents are made of ideas. Someone who can withstand those currents is said to have crossed over the ocean of the mind, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, the brahmin stands on the far shore.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“A knowledge master who’s crossed the ocean so hard to cross,
with its saltwater crocodiles and monsters, its waves, whirlpools, and dangers;
they’ve completed the spiritual journey, and gone to the end of the world,
they’re called ‘one who has gone beyond’.”

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SN 35.229The Ocean (2nd) Dutiyasamuddasutta
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“Mendicants, an unlearned ordinary person speaks of the ocean. But that’s not the ocean in the training of the Noble One. That’s just a large body of water, a large sea of water.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it’s here that this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it’s here that this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

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Those in whom greed, hate, and ignorance
have faded away;
have crossed the ocean so hard to cross,
with its saltwater crocodiles and monsters, its waves and dangers.

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They’ve slipped their snares, given up death, and have no attachments.
They’ve given up suffering, so there are no more future lives.
They’ve come to an end, and cannot be measured;
and they’ve confounded the King of Death, I say.”

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SN 35.230The Simile of the Fisherman Bāḷisikopamasutta
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“Mendicants, suppose a fisherman was to cast a baited hook into a deep lake. Seeing the bait, a fish would swallow it. And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.

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In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures. What six?

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

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There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants.

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There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants.”

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SN 35.231The Simile of the Latex-Producing Tree Khīrarukkhopamasutta
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“Mendicants, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

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When it comes to sounds … smells … tastes … touches … ideas known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

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Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling. If a man were to chop it here and there with a sharp axe, would latex come out?”

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“Yes, sir.

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Why is that? Because it still has latex.”

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“In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

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When it comes to sounds … smells … tastes … touches … ideas known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up.

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Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

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When it comes to sounds … smells … tastes … touches … ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling ideas come into the range of the mind they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

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Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit. If a man were to chop it here and there with a sharp axe, would latex come out?”

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“No, sir. Why is that? Because it has no latex left.”

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“In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.

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When it comes to sounds … smells … tastes … touches … ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.”

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SN 35.232With Koṭṭhita Koṭṭhikasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

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“Reverend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear … nose … tongue … body … mind the fetter of ideas, or are ideas the fetter of the mind?”

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“Reverend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

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Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”

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“No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.”

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“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

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If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.

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If the ear … nose … tongue … body … mind were the fetter of ideas, or if ideas were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.

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This too is a way to understand how this is so.

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The Buddha has an eye with which he sees a sight. But he has no desire and greed, for his mind is well freed. The Buddha has an ear … nose … tongue … The Buddha has a body with which he senses touch. But he has no desire and greed, for his mind is well freed. The Buddha has a mind

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with which he knows ideas. But he has no desire and greed, for his mind is well freed.

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This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.”

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SN 35.233With Kāmabhū Kāmabhūsutta
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At one time the venerables Ānanda and Kāmabhū were staying near Kosambī, in Ghosita’s Monastery.

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Then in the late afternoon, Venerable Kāmabhū came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

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“Reverend Ānanda, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear … nose … tongue … body … mind the fetter of ideas, or are ideas the fetter of the mind?”

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“Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.

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Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”

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“No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.”

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“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.”

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SN 35.234With Udāyī Udāyīsutta
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At one time the venerables Ānanda and Udāyī were staying near Kosambī, in Ghosita’s Monastery.

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Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

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“Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self. Is it possible to explain consciousness in the same way? To teach, assert, establish, clarify, analyze, and reveal how consciousness is not-self?”

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“It is possible, Reverend Udāyī.

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Does eye consciousness arise dependent on the eye and sights?”

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“Yes, reverend.”

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“If the cause and reason that gives rise to eye consciousness were to totally and utterly cease without anything left over, would eye consciousness still be found?”

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“No, reverend.”

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“In this way, too, it can be understood how consciousness is not-self.

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Does ear … nose … tongue … body … mind consciousness arise dependent on the mind and ideas?”

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“Yes, reverend.”

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“If the cause and reason that gives rise to mind consciousness were to totally and utterly cease without anything left over, would mind consciousness still be found?”

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“No, reverend.”

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“In this way, too, it can be understood how consciousness is not-self.

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Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.

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In the same way, a mendicant sees these six fields of contact as neither self nor belonging to self. So seeing, they don’t grasp anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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SN 35.235The Exposition on Burning Ādittapariyāyasutta
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“Mendicants, I will teach you an exposition of the teaching on burning. Listen …

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And what is the exposition of the teaching on burning?

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You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye. For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations: hell or the animal realm. I speak having seen this drawback.

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You’d be better off mutilating your ear faculty with a sharp iron spike …

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You’d be better off mutilating your nose faculty with a sharp nail cutter …

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You’d be better off mutilating your tongue faculty with a sharp razor …

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You’d be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body. For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations: hell or the animal realm. I speak having seen this drawback.

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You’d be better off sleeping. For I say that sleep is useless, fruitless, and unconsciousness for the living. But while you’re asleep you won’t fall under the sway of such thoughts that would make you create a schism in the Saṅgha. I speak having seen this drawback.

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A learned noble disciple reflects on this: ‘Forget mutilating the eye faculty with a red-hot iron nail, burning, blazing and glowing! I’d better focus on the fact that the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.

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Forget mutilating the ear faculty with a sharp iron spike, burning, blazing and glowing! I’d better focus on the fact that the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by ear contact is also impermanent.

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Forget mutilating the nose faculty with a sharp nail cutter, burning, blazing and glowing! I’d better focus on the fact that the nose, smells, nose consciousness, and nose contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by nose contact is also impermanent.

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Forget mutilating the tongue faculty with a sharp razor, burning, blazing and glowing! I’d better focus on the fact that the tongue, tastes, tongue consciousness, and tongue contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by tongue contact is also impermanent.

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Forget mutilating the body faculty with a sharp spear, burning, blazing and glowing! I’d better focus on the fact that the body, touches, body consciousness, and body contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by body contact is also impermanent.

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Forget sleeping! I’d better focus on the fact that the mind, ideas, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.’

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Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they become disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.

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Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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This is the exposition of the teaching on burning.”

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SN 35.236The Simile of Hands and Feet (1st) Paṭhamahatthapādopamasutta
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“Mendicants, when there are hands, picking up and putting down are found. When there are feet, coming and going are found. When there are joints, contracting and extending are found. When there’s a belly, hunger and thirst are found.

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In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact. When there’s an ear … nose … tongue … body … mind, pleasure and pain arise internally conditioned by mind contact.

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When there are no hands, picking up and putting down aren’t found. When there are no feet, coming and going aren’t found. When there are no joints, contracting and extending aren’t found. When there’s no belly, hunger and thirst aren’t found.

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In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact. When there’s no ear … nose … tongue … body … mind, pleasure and pain don’t arise internally conditioned by mind contact.”

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SN 35.237The Simile of Hands and Feet (2nd) Dutiyahatthapādopamasutta
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“Mendicants, when there are hands, there’s picking up and putting down. When there are feet, there’s coming and going. When there are joints, there’s contracting and extending. When there’s a belly, there’s hunger and thirst.

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In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact. When there’s an ear … nose … tongue … body … mind, pleasure and pain arise internally conditioned by mind contact.

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When there are no hands, there’s no picking up and putting down. When there are no feet, there’s no coming and going. When there are no joints, there’s no contracting and extending. When there’s no belly, there’s no hunger and thirst.

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In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact. When there’s no ear … nose … tongue … body … mind, pleasure and pain don’t arise internally conditioned by mind contact.”

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The Chapter on the Simile of the Vipers

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SN 35.238The Simile of the Vipers Āsīvisopamasutta
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“Mendicants, suppose there were four lethal poisonous vipers. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

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They’d say to him, ‘Mister, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep. But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain. So then, mister, do what has to be done.’

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Then that man, terrified of those four poisonous vipers, would flee this way or that.

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They’d say to him, ‘Mister, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!” So then, mister, do what has to be done.’

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Then that man, terrified of those four poisonous vipers and those five deadly enemies, would flee this way or that.

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They’d say to him, ‘Mister, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!” So then, mister, do what has to be done.’

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Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer, would flee this way or that.

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He’d see an empty village. But whatever house he enters is vacant, deserted, and empty. And whatever vessel he touches is vacant, hollow, and empty.

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They’d say to him, ‘Mister, there are bandits who raid villages, and they’re striking now. So then, mister, do what has to be done.’

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Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that.

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He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril. But there’s no ferryboat or bridge for crossing over.

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Then that man thought, ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’

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And so that man did exactly that. Having crossed over and gone beyond, the brahmin stands on the far shore.

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I’ve made up this simile to make a point. And this is the point.

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‘Four lethal poisonous vipers’ is a term for the four principal states: the elements of earth, water, fire, and air.

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‘Five deadly enemies’ is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness.

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‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed.

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‘Empty village’ is a term for the six interior sense fields. If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty. If an astute, competent, clever person investigates this in relation to the ear … nose … tongue … body … mind, it appears vacant, hollow, and empty.

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‘Bandits who raid villages’ is a term for the six exterior sense fields. The eye is struck by both agreeable and disagreeable sights. The ear … nose … tongue … body … mind is struck by both agreeable and disagreeable ideas.

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‘Large deluge’ is a term for the four floods: the floods of sensual pleasures, desire to be reborn, views, and ignorance.

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‘The near shore that’s dubious and perilous’ is a term for substantial reality.

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‘The far shore, a sanctuary free of peril’ is a term for extinguishment.

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‘The raft’ is a term for the noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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‘Paddling with hands and feet’ is a term for rousing energy.

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‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.”

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SN 35.239The Simile of the Chariot Rathopamasutta
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“Mendicants, when a mendicant has three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. What three?

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They guard the sense doors, eat in moderation, and are committed to wakefulness.

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And how does a mendicant guard the sense doors?

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When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

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When they hear a sound with their ears …

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When they smell an odor with their nose …

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When they taste a flavor with their tongue …

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When they feel a touch with their body …

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When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

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Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.

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In the same way, a mendicant trains to protect, control, tame, and pacify these six senses.

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That’s how a mendicant guards the sense doors.

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And how does a mendicant eat in moderation?

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It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’

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It’s like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load.

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In the same way, a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’

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That’s how a mendicant eats in moderation.

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And how is a mendicant committed to wakefulness?

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It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.

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This is how a mendicant is committed to wakefulness.

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When a mendicant has these three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.”

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SN 35.240The Simile of the Tortoise Kummopamasutta
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“Once upon a time, mendicants, a tortoise was grazing along the bank of a river in the afternoon. At the same time, a jackal was also hunting along the river bank. The tortoise saw the jackal off in the distance hunting, so it drew its limbs and neck inside its shell, and kept passive and silent.

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But the jackal also saw the tortoise off in the distance grazing. So it went up to the tortoise and waited nearby, thinking, ‘When that tortoise sticks one or other of its limbs or neck out from its shell, I’ll grab it right there, rip it out, and eat it!’

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But when that tortoise didn’t stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn’t find a vulnerability.

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In the same way, Māra the Wicked is always waiting nearby, thinking: ‘Hopefully I can find a vulnerability in the eye, ear, nose, tongue, body, or mind.’ That’s why you should live with sense doors guarded.

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When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint.

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When you hear a sound with your ears …

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When you smell an odor with your nose …

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When you taste a flavor with your tongue …

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When you feel a touch with your body …

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When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.

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When you live with your sense doors guarded, Māra will leave you disappointed, since he can’t find a vulnerability, just like the jackal left the tortoise.

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A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn’t blame anyone.”

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SN 35.241The Simile of the Tree Trunk (1st) Paṭhamadārukkhandhopamasutta
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At one time the Buddha was staying near Kosambī on the bank of the Ganges river.

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Seeing a large tree trunk being carried along by the current, he addressed the mendicants, “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?”

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“Yes, sir.”

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“Mendicants, assume that that tree trunk doesn’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away. In that case, that tree trunk will slant, slope, and incline towards the ocean. Why is that? Because the current of the Ganges river slants, slopes, and inclines towards the ocean.

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In the same way, assume that you don’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away. In that case, you will slant, slope, and incline towards extinguishment. Why is that? Because right view slants, slopes, and inclines towards extinguishment.”

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When he said this, one of the mendicants asked the Buddha:

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“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”

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“‘The near shore’, mendicant, is a term for the six interior sense fields.

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‘The far shore’ is a term for the six exterior sense fields.

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‘Sinking in the middle’ is a term for greed and relishing.

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‘Stranded on high ground’ is a term for the conceit ‘I am’.

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And what’s getting taken by humans? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business. That’s called getting taken by humans.

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And what’s getting taken by non-humans? It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ That’s called getting taken by non-humans. ‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.

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And what’s rotting away? It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. This is called ‘rotting away’.”

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Now at that time Nanda the cowherd was sitting not far from the Buddha. Then he said to the Buddha:

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“I won’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

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“Well then, Nanda, return the cows to their owners.”

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“Sir, the cows will go back by themselves, since they love their calves.”

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“Still, Nanda, you should return them to their owners.”

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Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him, “Sir, I have returned the cows to their owners. May I receive the going forth, the ordination in the Buddha’s presence?”

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And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Nanda became one of the perfected.

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SN 35.242The Simile of the Tree Trunk (2nd) Dutiyadārukkhandhopamasutta
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At one time the Buddha was staying near Kimibilā on the bank of the Ganges river. Seeing a large tree trunk being carried along by the current, he addressed the mendicants: “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?”

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“Yes, sir,” they replied. … When this was said, Venerable Kimbila said to the Buddha:

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“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?” …

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“And what, Kimbila, is rotting away? It’s when a mendicant has committed the kind of corrupt offense for which no resolution is possible. This is called ‘rotting away’.”

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SN 35.243The Explanation on the Festering Avassutapariyāyasutta
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At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.

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Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” The Buddha consented with silence.

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Knowing that the Buddha had consented, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha and told him of their preparations, saying, “Please, sir, come at your convenience.”

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Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he dismissed them, saying, “The night is getting late, Gotamas. Please go at your convenience.”

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“Yes, sir,” replied the Sakyans. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.

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And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, “Moggallāna, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”

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“Yes, sir,” Mahāmoggallāna replied. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

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There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!”

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“Reverend,” they replied. Venerable Mahāmoggallāna said this:

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“I will teach you the explanation of the festering and the not festering. Listen and apply your mind well, I will speak.”

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“Yes, reverend,” they replied. Venerable Mahāmoggallāna said this:

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“And how is someone festering?

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Take a mendicant who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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This is called a mendicant who is festering when it comes to sights known by the eye, sounds … smells … tastes … touches … ideas known by the mind.

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When a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets hold of them.

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Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire would find a vulnerability, it would get a foothold.

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In the same way, when a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets hold of them.

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When a mendicant lives like this, they’re mastered by sights, sounds, smells, tastes, touches, and ideas, they don’t master these things.

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This is called a mendicant who has been mastered by sights, sounds, smells, tastes, touches, and ideas. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.

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That’s how someone is festering.

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And how is someone not festering?

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Take a mendicant who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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This is called a mendicant who is not festering when it comes to sights known by the eye, sounds … smells … tastes … touches … ideas known by the mind.

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When a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.

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Suppose there was a bungalow or hall made of thick clay with its plaster still wet. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire wouldn’t find a vulnerability, it would get no foothold.

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In the same way, when a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.

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When a mendicant lives like this, they master sights, sounds, smells, tastes, touches, and ideas, they’re not mastered by these things.

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This is called a mendicant who has mastered sights, sounds, smells, tastes, touches, and ideas. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.

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That’s how someone is not festering.”

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Then the Buddha got up and said to Venerable Mahāmoggallāna:

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“Good, good, Moggallāna! It’s good that you’ve taught this explanation of the festering and the not festering.”

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This is what Venerable Mahāmoggallāna said, and the teacher approved. Satisfied, the mendicants approved what Mahāmoggallāna said.

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SN 35.244Entailing Suffering Dukkhadhammasutta
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“Mendicants, when a mendicant truly understands the origin and ending of all things that entail suffering, then they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures. And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them.

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And how does a mendicant truly understand the origin and ending of all things that entail suffering?

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‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … perception … choices … consciousness, such is the origin of consciousness, such is the ending of consciousness.’

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That’s how a mendicant truly understands the origin and ending of all things that entail suffering.

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And how has a mendicant seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures?

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Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Two strong men would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro. Why is that? For that person knows, ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’

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In the same way, when a mendicant has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures.

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And how has a mendicant awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them?

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Suppose a person was to enter a thicket full of thorns. They’d have thorns before and behind, to the left and right, below and above. So they’d go forward mindfully and come back mindfully, thinking, ‘May I not get any thorns!’

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In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. When they understand what a thorn is, they should understand restraint and lack of restraint.

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And how is someone unrestrained?

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Take a mendicant who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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This is how someone is unrestrained.

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And how is someone restrained?

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Take a mendicant who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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This is how someone is restrained.

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Perhaps while that mendicant is conducting themselves and living in this way, bad, unskillful memories and thoughts prone to fetters arise every so often due to loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, get rid of, eliminate, and obliterate those thoughts.

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Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Slowly the drops fall, but then they quickly dry up and evaporate.

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In the same way, perhaps while that mendicant is conducting themselves and living in this way, bad, unskillful memories and thoughts prone to fetters arise every so often due to loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, get rid of, eliminate, and obliterate those thoughts.

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This is how a mendicant has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them.

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While that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family would invite them to accept wealth, saying, ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

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Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’

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What do you think, mendicants? Would they still succeed?”

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“No, sir. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

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“In the same way, while that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying, ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

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Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.”

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SN 35.245The Simile of the Parrot Tree Kiṁsukopamasutta
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Then one mendicant went up to another mendicant and asked, “Reverend, at what point is a mendicant’s vision well purified?”

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“When a mendicant truly understands the origin and ending of the six fields of contact, at that point their vision is well purified.”

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Not content with that answer, that mendicant went up to a series of other mendicants and received the following answers:

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“When a mendicant truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”

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“When a mendicant truly understands the origin and ending of the four principal states, at that point their vision is well purified.”

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“When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified.”

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Not content with any of those answers, that mendicant went up to the Buddha and told him what had happened. Then he asked, “Sir, at what point is a mendicant’s vision well purified?”

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“Mendicant, suppose a person had never seen a parrot tree. They’d go up to someone who had seen a parrot tree and ask them, ‘Mister, what’s a parrot tree like?’

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They’d say, ‘A parrot tree is blackish, like a charred stump.’ Now, at that time a parrot tree may well have been just as that person saw it.

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Not content with that answer, that person would go up to a series of other people and receive the following answers: ‘A parrot tree is reddish, like a scrap of meat.’ ‘A parrot tree has flaking bark and burst pods, like a sirisa.’ ‘A parrot tree has luxuriant, shady foliage, like a banyan.’ Now, at each of those times a parrot tree may well have been just as those people saw them.

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In the same way, those true persons each answered according to what they were focused on when their vision was well purified.

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Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.

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A swift pair of messengers would arrive from the east and say to the gatekeeper, ‘Mister, where is the lord of the city?’

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They’d say, ‘There he is, sirs, seated at the central square.’

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Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.

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A swift pair of messengers would come from the west … north … south … deliver a message of truth to the lord of the city and depart the way they came.

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I’ve made up this simile to make a point. And this is the point.

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‘City’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

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‘Six gates’ is a term for the six interior sense fields.

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‘Gatekeeper’ is a term for mindfulness.

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‘A swift pair of messengers’ is a term for serenity and discernment.

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‘The lord of the city’ is a term for consciousness.

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‘The central square’ is a term for the four principal states: the elements of earth, water, fire, and air.

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‘A message of truth’ is a term for extinguishment.

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‘The way they came’ is a term for the noble eightfold path, that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

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SN 35.246The Simile of the Harp Vīṇopamasutta
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“Mendicants, any monk or nun who has desire or greed or hate or delusion or repulsion come up for sights known by the eye should shield their mind from them: ‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, a harmful way. This path is frequented by untrue persons, not by true persons. It’s not worthy of you.’ The mind should be shielded from this when it comes to sights known by the eye.

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Any monk or nun who has desire or greed or hate or delusion or repulsion come up for sounds … smells … tastes … touches … ideas known by the mind should shield their mind against them: ‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, a harmful way. This path is frequented by untrue persons, not by true persons. It’s not worthy of you.’ The mind should be shielded from this when it comes to ideas known by the mind.

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Suppose the crops have ripened, but the caretaker is negligent. If an ox fond of crops invades the crops they’d indulge themselves as much as they like.

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In the same way, when an unlearned ordinary person doesn’t exercise restraint when it comes to the six fields of contact, they indulge themselves in the five kinds of sensual stimulation as much as they like.

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Suppose the crops have ripened, and the caretaker is diligent. If an ox fond of crops invades the crops the caretaker would grab them firmly by the muzzle. Then they’d grab them above the hump and hold them fast there. Then they’d give them a good thrashing before driving them away. For a second time, and even a third time, the same thing might happen. As a result, no matter how long they stand or sit in a village or wilderness, that ox fond of crops would never invade that crop again, remembering the beating they got earlier.

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In the same way, when a mendicant’s mind is subdued, well subdued when it comes to the six fields of contact, becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

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Suppose a king or their chief minister had never heard the sound of an arched harp. When he first hears the sound, he’d say, ‘My man, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’

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They’d say to him, ‘That, sir, is an arched harp.’

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He’d say, ‘Go, my man, fetch me that arched harp.’

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So they’d fetch it and say, ‘This, sir, is that arched harp.’

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He’d say, ‘I’ve had enough of that arched harp! Just fetch me the sound.’

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They’d say, ‘Sir, this arched harp is made of many components assembled together, which make a sound when they’re played. That is, it depends on the body, the skin, the neck, the head, the strings, the plectrum, and a person to play it properly. That’s how an arched harp is made of many components assembled together, which make a sound when they’re played.’

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But he’d split that harp into ten pieces or a hundred pieces, then splinter it up. He’d burn the splinters with fire, and reduce them to ashes. Then he’d sweep away the ashes in a strong wind, or float them away down a swift stream.

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Then he’d say, ‘It seems that there’s nothing to this thing called an arched harp or whatever’s called an arched harp! But people waste their time with it, negligent and heedless!’

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In the same way, a mendicant searches for form, feeling, perception, choices, and consciousness anywhere they might be reborn. As they search in this way, their ideas of ‘I’ or ‘mine’ or ‘I am’ are no more.”

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SN 35.247The Simile of Six Animals Chappāṇakopamasutta
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“Mendicants, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. And that would cause that person to experience even more pain and distress.

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In the same way, some mendicant goes to a village or a wilderness and gets scolded, ‘This venerable, acting like this, behaving like this, is a filthy village thorn.’ Understanding that they’re a thorn, they should understand restraint and lack of restraint.

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And how is someone unrestrained?

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Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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When they hear a sound with their ears …

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When they smell an odor with their nose …

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When they taste a flavor with their tongue …

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When they feel a touch with their body …

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When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tie a knot in the middle and let them loose.

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Then those six animals with different domains and ranges would each pull towards their own domain and range. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control.

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In the same way, when a mendicant has not developed or cultivated mindfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body … mind pulls towards pleasant ideas, but is put off by unpleasant ideas.

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This is how someone is unrestrained.

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And how is someone restrained?

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Take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

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Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tether them to a strong post or pillar.

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Then those six animals with different domains and ranges would each pull towards their own domain and range. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar.

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In the same way, when a mendicant has developed and cultivated mindfulness of the body, their eye doesn’t pull towards pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body … mind doesn’t pull towards pleasant ideas, and isn’t put off by unpleasant ideas. This is how someone is restrained.

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‘A strong post or pillar’ is a term for mindfulness of the body.

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So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

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SN 35.248The Sheaf of Barley Yavakalāpisutta
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“Mendicants, suppose a sheaf of barley was placed at a crossroads. Then six people would come along carrying flails, and started threshing the sheaf of barley. So that sheaf of barley would be thoroughly threshed by those six flails. Then a seventh person would come along carrying a flail, and they’d give the sheaf of barley a seventh threshing. So that sheaf of barley would be even more thoroughly threshed by that seventh flail.

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In the same way, an unlearned ordinary person is struck in the eye by both pleasant and unpleasant sights. They’re struck in the ear … nose … tongue … body … mind by both pleasant and unpleasant ideas. And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that futile person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.

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Once upon a time, a battle was fought between the gods and the titans. Then Vepacitti, lord of titans, addressed the titans, ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

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Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

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In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods.

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And there Vepacitti remained bound by his limbs and neck. That is, until he thought, ‘It’s the gods who are principled, while the titans are unprincipled. Now I belong right here in the castle of the gods.’ Then he found himself freed from the bonds on his limbs and neck. He entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.

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But when he thought, ‘It’s the titans who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the titans,’ he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.

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That’s how subtly Vepacitti was bound. But the bonds of Māra are even more subtle than that. When you conceive, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.

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These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that does not conceive.’

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These are all disturbances: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Disturbances are a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of disturbances.’

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These are all tremblings: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Trembling is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of tremblings.’

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These are all proliferations: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Proliferation is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of proliferation.’

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These are all conceits: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that has struck down conceit.’”

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The Linked Discourses on the six sense fields are complete.

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Linked Discourses on Feelings

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The Chapter with Verses

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SN 36.1Immersion Samādhisutta
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“Mendicants, there are these three feelings. What three?

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Pleasant, painful, and neutral feeling. These are the three feelings.

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Stilled, aware,
a mindful disciple of the Buddha
understands feelings,
the cause of feelings,

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where they cease,
and the path that leads to their ending.
With the ending of feelings, a mendicant
is hungerless, quenched.”

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SN 36.2Pleasure Sukhasutta
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“Mendicants, there are these three feelings. What three?

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Pleasant, painful, and neutral feeling. These are the three feelings.

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Whatever is felt
internally and externally—
whether pleasure or pain
as well as what’s neutral—

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having known this as suffering,
deceptive, falling apart,
one sees them vanish as they’re experienced again and again:
that’s how to be free of desire for them.”

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SN 36.3Giving Up Pahānasutta
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“Mendicants, there are these three feelings. What three?

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Pleasant, painful, and neutral feeling.

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The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.

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When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

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When you feel pleasure
without understanding feeling,
the underlying tendency to greed is there,
if you don’t see the escape.

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When you feel pain
without understanding feeling,
the underlying tendency to repulsion is there,
if you don’t see the escape.

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As for that peaceful, neutral feeling:
he of vast wisdom has taught
that if you relish it,
you’re still not released from suffering.

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But when a mendicant is keen,
not neglecting situational awareness,
that astute person
understands all feelings.

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Completely understanding feelings,
they’re without defilements in this very life.
That knowledge master is firm in principle;
when their body breaks up, they can’t be reckoned.”

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SN 36.4The Abyss Pātālasutta
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“Mendicants, when an unlearned ordinary person says that there’s a hellish abyss under the ocean, they’re speaking of something that doesn’t exist.

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‘Hellish abyss’ is a term for painful physical feelings.

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When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They’re called an unlearned ordinary person who hasn’t stood up in the hellish abyss and has gained no footing.

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When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They’re called a learned noble disciple who has stood up in the hellish abyss and gained a footing.

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If you can’t abide
those painful physical feelings
that arise and sap your vitality;
if you tremble at their touch,

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weeping and wailing,
a weakling lacking strength—
you won’t stand up in the hellish abyss
and gain a footing.

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If you can endure
those painful physical feelings
that arise and sap your vitality;
if you don’t tremble at their touch—
you stand up in the hellish abyss
and gain a footing.”

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SN 36.5Should Be Seen Daṭṭhabbasutta
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“Mendicants, there are these three feelings. What three?

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Pleasant, painful, and neutral feeling.

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Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent.

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When a mendicant has seen these three feelings in this way, they’re called a mendicant who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

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A mendicant who sees pleasure as pain,
and suffering as a dart,
and that peaceful, neutral feeling
as impermanent

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sees rightly;
they completely understand feelings.
Completely understanding feelings,
they’re without defilements in this very life.
That knowledge master is firm in principle;
when their body breaks up, they can’t be reckoned.”

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SN 36.6An Arrow Sallasutta
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“Mendicants, an unlearned ordinary person feels pleasant, painful, and neutral feelings. A learned noble disciple also feels pleasant, painful, and neutral feelings. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”

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“Our teachings are rooted in the Buddha. …”

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“When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.

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It’s like a person who is struck with an arrow, only to be struck with a second arrow. That person experiences the feeling of two arrows.

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In the same way, when an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.

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When they’re touched by painful feeling, they resist it. The underlying tendency for repulsion towards painful feeling underlies that.

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When touched by painful feeling they look forward to enjoying sensual pleasures. Why is that? Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures. Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that.

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They don’t truly understand feelings’ origin, ending, gratification, drawback, and escape. The underlying tendency to ignorance about neutral feeling underlies that.

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If they feel a pleasant feeling, they feel it attached. If they feel a painful feeling, they feel it attached. If they feel a neutral feeling, they feel it attached.

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They’re called an unlearned ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress; who is attached to suffering, I say.

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When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.

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It’s like a person who is struck with an arrow, but was not struck with a second arrow. That person would experience the feeling of one arrow.

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In the same way, when a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.

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When they’re touched by painful feeling, they don’t resist it. There’s no underlying tendency for repulsion towards painful feeling underlying that.

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When touched by painful feeling they don’t look forward to enjoying sensual pleasures. Why is that? Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures. Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that.

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They truly understand feelings’ origin, ending, gratification, drawback, and escape. There’s no underlying tendency to ignorance about neutral feeling underlying that.

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If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached.

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They’re called a learned noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress; who is detached from suffering, I say.

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This is the difference between a learned noble disciple and an unlearned ordinary person.

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A wise and learned person isn’t affected
by feelings of pleasure and pain.
This is the great difference in skill
between the wise and the ordinary.

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A learned person who has appraised the teaching
discerns this world and the next.
Desirable things don’t disturb their mind,
nor are they repelled by the undesirable.

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Both favoring and opposing
are cleared and ended, they are no more.
Knowing the stainless, sorrowless state,
they who have gone beyond rebirth understand rightly.”

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SN 36.7The Infirmary (1st) Paṭhamagelaññasutta
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At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

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Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out, and addressed the mendicants:

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“Mendicants, a mendicant should await their time mindful and aware. This is my instruction to you.

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And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

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And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant acts with situational awareness. A mendicant should await their time mindful and aware. This is my instruction to you.

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While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand: ‘A pleasant feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling. As they do so, they give up the underlying tendency for greed for the body and pleasant feeling.

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While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise, they understand: ‘A painful feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling. As they do so, they give up the underlying tendency for repulsion towards the body and painful feeling.

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While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if neutral feelings arise, they understand: ‘A neutral feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling. As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling.

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If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

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If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached.

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Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

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Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed.

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In the same way, feeling the end of the body approaching, a mendicant understands: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, a mendicant understands: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

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SN 36.8The Infirmary (2nd) Dutiyagelaññasutta
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At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

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Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out, and addressed the mendicants:

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“Mendicants, a mendicant should await their time mindful and aware. This is my instruction to you.

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And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

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And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant is aware.

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A mendicant should await their time mindful and aware. This is my instruction to you.

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While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand: ‘A pleasant feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on this very contact. But this contact is impermanent, conditioned, dependently originated. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling. As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.

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While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise … if neutral feelings arise, they understand: ‘A neutral feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on this very contact.

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(Tell in full as in the previous discourse.)

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They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

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Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed.

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In the same way, feeling the end of the body approaching, a mendicant understands: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

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SN 36.9Impermanent Aniccasutta
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“Mendicants, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. What three?

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Pleasant, painful, and neutral feeling. These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.”

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SN 36.10Rooted in Contact Phassamūlakasutta
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“Mendicants, these three feelings are born, rooted, sourced, and conditioned by contact. What three?

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Pleasant, painful, and neutral feeling.

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Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

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When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

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In the same way, these three feelings are born, rooted, sourced, and conditioned by contact. The appropriate feeling arises dependent on the corresponding contact. When the corresponding contact ceases, the appropriate feeling ceases.”

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The Chapter on In Private

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SN 36.11In Private Rahogatasutta
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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

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“Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of.

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But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?”

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“Good, good, mendicant! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of.

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But I have also said: ‘Suffering includes whatever is felt.’

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When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish.

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But I have also explained the progressive cessation of conditions. For someone who has attained the first absorption, speech has ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.

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And I have also explained the progressive stilling of conditions. For someone who has attained the first absorption, speech has stilled. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.

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There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

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SN 36.12In the Atmosphere (1st) Paṭhamaākāsasutta
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“Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.

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In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.

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There are many and various
winds that blow in the atmosphere.
From the east they come, also the west,
the north, and then the south.

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They are dusty and dustless,
cool and sometimes warm,
strong and weak;
these are the different gales that blow.

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So too, in this body
feelings arise,
pleasant and painful,
and those that are neutral.

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But when a mendicant is keen,
not neglecting situational awareness,
that astute person
understands all feelings.

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Completely understanding feelings,
they’re without defilements in this very life.
That knowledge master is firm in principle;
when their body breaks up, they can’t be reckoned.”

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SN 36.13In the Atmosphere (2nd) Dutiyaākāsasutta
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“Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.

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In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.”

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SN 36.14A Guest House Agārasutta
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“Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there.

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In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. Also pleasant, painful, and neutral feelings of the flesh arise. Also pleasant, painful, and neutral feelings not of the flesh arise.”

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SN 36.15With Ānanda (1st) Paṭhamaānandasutta
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Then Venerable Ānanda went up to the Buddha … sat down to one side, and said to him:

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“Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

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“Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feeling.

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Feeling originates from contact. When contact ceases, feeling ceases.

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The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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The pleasure and happiness that arise from feeling: this is its gratification.

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That feeling is impermanent, suffering, and perishable: this is its drawback.

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Removing and giving up desire and greed for feeling: this is its escape.

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But I have also explained the progressive cessation of conditions. For someone who has attained the first absorption, speech has ceased. … For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.

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And I have also explained the progressive stilling of conditions. For someone who has attained the first absorption, speech has stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.

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And I have also explained the progressive tranquilizing of conditions. For someone who has attained the first absorption, speech has been tranquilized. … For someone who has attained the dimension of infinite space, the perception of form has been tranquilized. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has been tranquilized. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has been tranquilized. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

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SN 36.16With Ānanda (2nd) Dutiyaānandasutta
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Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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“Well then, Ānanda, listen and apply your mind well, I will speak.”

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“Yes, sir,” Ānanda replied. The Buddha said this:

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“Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feeling. …

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For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

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SN 36.17With Several Mendicants (1st) Paṭhamasambahulasutta
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Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

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“Mendicants, there are these three feelings: pleasant, painful, and neutral. These are called feeling.

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Feeling originates from contact. When contact ceases, feeling ceases.

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The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape.

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But I have also explained the progressive cessation of conditions. …

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For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

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SN 36.18With Several Mendicants (2nd) Dutiyasambahulasutta
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Then several mendicants went up to the Buddha … The Buddha said to them:

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“Mendicants, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

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“Our teachings are rooted in the Buddha. …”

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“Mendicants, there are these three feelings: pleasant, painful, and neutral. These are called feeling. …”

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(Tell in full as in the previous discourse.)

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SN 36.19With Pañcakaṅga Pañcakaṅgasutta
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Then the chamberlain Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him, “Sir, how many feelings has the Buddha spoken of?”

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“Chamberlain, the Buddha has spoken of three feelings: pleasant, painful, and neutral. The Buddha has spoken of these three feelings.”

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When he said this, Pañcakaṅga said to Udāyī, “Sir, Udāyī, the Buddha hasn’t spoken of three feelings. He’s spoken of two feelings: pleasant and painful. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”

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For a second time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”

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For a second time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”

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And for a third time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”

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And for a third time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”

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But neither was able to persuade the other.

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Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

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“Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.

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In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.

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I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words.

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I’ve explained the teaching in all these different ways. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

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There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when a mendicant—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.

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And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is a pleasure that is finer than that.

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It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’

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When wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”

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SN 36.20A Mendicant Bhikkhusutta
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“Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.

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I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words.

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I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

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There are these five kinds of sensual stimulation. …

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It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’

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Mendicants, when wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”

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The Chapter on the Explanation of the Hundred and Eight

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SN 36.21With Sīvaka Sīvakasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Then the wanderer Moḷiyasīvaka went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“Mister Gotama, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ What does Mister Gotama say about this?”

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“Sīvaka, some feelings stem from bile disorders. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.

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Some feelings stem from phlegm disorders … wind disorders … their conjunction … change in weather … not taking care of yourself … overexertion … Some feelings are the result of past deeds. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.”

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When he said this, the wanderer Moḷiyasīvaka said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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“Bile, phlegm, and wind,
their conjunction, and the weather,
not taking care of yourself, overexertion,
and the result of deeds is the eighth.”

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SN 36.22The Explanation of the Hundred and Eight Aṭṭhasatasutta
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“Mendicants, I will teach you an exposition of the teaching on the hundred and eight. Listen …

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And what is the exposition of the teaching on the hundred and eight? Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.

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And what are the two feelings? Physical and mental. These are called the two feelings.

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And what are the three feelings? Pleasant, painful, and neutral feelings. …

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And what are the five feelings? The faculties of pleasure, pain, happiness, sadness, and equanimity. …

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And what are the six feelings? Feeling born of eye contact … ear contact … nose contact … tongue contact … body contact … mind contact. …

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And what are the eighteen feelings? There are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. …

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And what are the thirty-six feelings? Six kinds of domestic happiness and six kinds of renunciate happiness. Six kinds of domestic sadness and six kinds of renunciate sadness. Six kinds of domestic equanimity and six kinds of renunciate equanimity. …

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And what are the hundred and eight feelings? Thirty six feelings in the past, future, and present. These are called the hundred and eight feelings.

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This is the exposition of the teaching on the hundred and eight.”

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SN 36.23With a Mendicant Aññatarabhikkhusutta
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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

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“Mendicant, there are these three feelings: pleasant, painful, and neutral. These are called feeling.

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Feeling originates from contact. Craving is the practice that leads to the origin of feeling.

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When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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The pleasure and happiness that arise from feeling: this is its gratification.

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That feeling is impermanent, suffering, and perishable: this is its drawback.

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Removing and giving up desire and greed for feeling: this is its escape.”

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SN 36.24Before Pubbasutta
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“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?’

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Then it occurred to me: ‘There are these three feelings: pleasant, painful, and neutral. These are called feeling. Feeling originates from contact. Craving is the practice that leads to the origin of feeling … Removing and giving up desire and greed for feeling: this is its escape.’”

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SN 36.25Knowledge Ñāṇasutta
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“‘These are the feelings.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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‘This is the origin of feeling.’ …

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‘This is the practice that leads to the origin of feeling.’ …

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‘This is the cessation of feeling.’ …

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‘This is the practice that leads to the cessation of feeling.’ …

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‘This is the gratification of feeling.’ …

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‘This is the drawback of feeling.’ …

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‘This is the escape from feeling.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

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SN 36.26With Several Mendicants Sambahulabhikkhusutta
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Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

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“Mendicants, there are these three feelings. pleasant, painful, and neutral. These are called feeling.

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Feeling originates from contact. Craving is the practice that leads to the origin of feeling.

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When contact ceases, feeling ceases. …

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Removing and giving up desire and greed for feeling: this is its escape.”

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SN 36.27Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
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“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling.

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There are ascetics and brahmins who don’t truly understand these three feelings’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do truly understand these three feelings’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 36.28Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling.

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There are ascetics and brahmins who don’t truly understand these three feelings’ origin, ending, gratification, drawback, and escape. …

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There are ascetics and brahmins who do truly understand …”

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SN 36.29Ascetics and Brahmins (3rd) Tatiyasamaṇabrāhmaṇasutta
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“Mendicants, there are ascetics and brahmins who don’t understand feeling, its origin, its cessation, and the practice that leads to its cessation. …

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There are ascetics and brahmins who do understand …”

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SN 36.30Plain Version Suddhikasutta
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“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feelings. These are the three feelings.”

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SN 36.31Not of the Flesh Nirāmisasutta
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“Mendicants, there is rapture of the flesh, rapture not of the flesh, and rapture even more spiritual than that not of the flesh.

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There is pleasure of the flesh, pleasure not of the flesh, and pleasure even more spiritual than that not of the flesh.

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There is equanimity of the flesh, equanimity not of the flesh, and equanimity even more spiritual than that not of the flesh.

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There is liberation of the flesh, liberation not of the flesh, and liberation even more spiritual than that not of the flesh.

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And what is rapture of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The rapture that arises from these five kinds of sensual stimulation is called rapture of the flesh.

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And what is rapture not of the flesh? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called rapture not of the flesh.

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And what is rapture even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, rapture arises. This is called rapture even more spiritual than that not of the flesh.

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And what is pleasure of the flesh? Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called pleasure of the flesh.

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And what is pleasure not of the flesh? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is called pleasure not of the flesh.

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And what is pleasure even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, pleasure and happiness arises. This is called pleasure even more spiritual than that not of the flesh.

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And what is equanimity of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The equanimity that arises from these five kinds of sensual stimulation is called equanimity of the flesh.

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And what is equanimity not of the flesh? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called equanimity not of the flesh.

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And what is equanimity even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, equanimity arises. This is called equanimity even more spiritual than that not of the flesh.

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And what is liberation of the flesh? Liberation connected with form is liberation of the flesh.

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And what is liberation not of the flesh? Liberation connected with the formless is liberation not of the flesh.

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And what is liberation even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, liberation arises. This is called liberation even more spiritual than that not of the flesh.”

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The Linked Discourses on feeling are complete.

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Linked Discourses on Females

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First Chapter of Abbreviated Texts

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SN 37.1A Female Mātugāmasutta
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“Mendicants, when a female has five factors she is extremely undesirable to a man. What five? She’s not attractive, wealthy, or ethical; she’s idle, and she doesn’t beget children. When a female has these five factors she is extremely undesirable to a man.

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When a female has five factors she is extremely desirable to a man. What five? She’s attractive, wealthy, and ethical; she’s deft and tireless, and she begets children. When a female has these five factors she is extremely desirable to a man.”

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SN 37.2A Man Purisasutta
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“Mendicants, when a man has five factors he is extremely undesirable to a female. What five? He’s not attractive, wealthy, or ethical; he’s idle, and he doesn’t beget children. When a man has these five factors he is extremely undesirable to a female.

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When a man has five factors he is extremely desirable to a female. What five? He’s attractive, wealthy, and ethical; he’s deft and tireless, and he begets children. When a man has these five factors he is extremely desirable to a female.”

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SN 37.3Particular Suffering Āveṇikadukkhasutta
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“Mendicants, there are these five kinds of suffering that particularly apply to females. They’re undergone by females and not by men. What five?

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Firstly, a female, while still young, goes to live with her husband’s family and is separated from her relatives. This is the first kind of suffering that particularly applies to females.

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Furthermore, a female undergoes the menstrual cycle. This is the second kind of suffering that particularly applies to females.

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Furthermore, a female undergoes pregnancy. This is the third kind of suffering that particularly applies to females.

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Furthermore, a female gives birth. This is the fourth kind of suffering that particularly applies to females.

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Furthermore, a female provides services for a man. This is the fifth kind of suffering that particularly applies to females.

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These are the five kinds of suffering that particularly apply to females. They’re undergone by females and not by men.”

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SN 37.4Three Qualities Tīhidhammehisutta
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“Mendicants, when females have three qualities, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell. What three?

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A female lives at home with a heart full of the stain of stinginess in the morning, jealousy in the afternoon, and sexual desire in the evening.

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When females have these three qualities, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell.”

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SN 37.5Irritable Kodhanasutta
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Then Venerable Anuruddha went up to the Buddha, sat down to one side, and said to him:

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“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a place of loss, a bad place, the underworld, hell. How many qualities do females have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”

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“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What five?

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They’re faithless, shameless, imprudent, irritable, and witless.

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When females have these five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”

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SN 37.6Acrimony Upanāhīsutta
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“… They’re faithless, shameless, imprudent, acrimonious, and witless. …”

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SN 37.7Jealous Issukīsutta
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“… They’re faithless, shameless, imprudent, jealous, and witless. …”

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SN 37.8Stingy Maccharīsutta
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“… They’re faithless, shameless, imprudent, stingy, and witless. …”

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SN 37.9Adultery Aticārīsutta
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“… They’re faithless, shameless, imprudent, adulterous, and witless. …”

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SN 37.10Unethical Dussīlasutta
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“… They’re faithless, shameless, imprudent, unethical, and witless. …”

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SN 37.11Unlearned Appassutasutta
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“… They’re faithless, shameless, imprudent, unlearned, and witless. …”

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SN 37.12Lazy Kusītasutta
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“… They’re faithless, shameless, imprudent, lazy, and witless. …”

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SN 37.13Unmindful Muṭṭhassatisutta
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“… They’re faithless, shameless, imprudent, unmindful, and witless. …”

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SN 37.14Five Threats Pañcaverasutta
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“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume beer, wine, and liquor intoxicants. When females have these five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”

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Second Chapter of Abbreviated Texts

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SN 37.15Loving Akkodhanasutta
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Then Venerable Anuruddha went up to the Buddha … and asked him, “Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a good place, a heavenly realm. How many qualities do females have so that they’re reborn in a good place, a heavenly realm?”

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“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. What five? They’re faithful, conscientious, prudent, loving, and wise. When females have these five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.”

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SN 37.16Free of Acrimony Anupanāhīsutta
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“… They’re faithful, conscientious, prudent, free of acrimony, and wise. …”

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SN 37.17Free of Jealousy Anissukīsutta
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“… They’re faithful, conscientious, prudent, free of jealousy, and wise. …”

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SN 37.18Free of Stinginess Amaccharīsutta
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“… They’re faithful, conscientious, prudent, free of stinginess, and wise. …”

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SN 37.19Not Adulterous Anaticārīsutta
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“… They’re faithful, conscientious, prudent, not adulterous, and wise. …”

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SN 37.20Ethical Susīlasutta
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“… They’re faithful, conscientious, prudent, ethical, and wise. …”

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SN 37.21Very Learned Bahussutasutta
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“… They’re faithful, conscientious, prudent, learned, and wise. …”

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SN 37.22Energetic Āraddhavīriyasutta
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“… They’re faithful, conscientious, prudent, energetic, and wise. …”

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SN 37.23Mindful Upaṭṭhitassatisutta
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“… They’re faithful, conscientious, prudent, mindful, and wise. …”

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SN 37.24Five Precepts Pañcasīlasutta
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“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. When females have these five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.”

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The Chapter on Powers

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SN 37.25Assured Visāradasutta
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“Mendicants, there are these five powers of a female. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a female. A female living at home with these five qualities is self-assured.”

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SN 37.26Under Her Thumb Pasayhasutta
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“Mendicants, there are these five powers of a female. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a female. A female living at home with these five powers has her husband under her thumb.”

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SN 37.27Mastered Abhibhuyyasutta
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“Mendicants, there are these five powers of a female. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a female. A female with these five powers lives having mastered her husband.”

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SN 37.28One Ekasutta
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“Mendicants, when a man has one power he has a female under his mastery. What one power? The power of authority. Mastered by this, a female’s powers of attractiveness, wealth, relatives, children, and ethical behavior do not avail her.”

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SN 37.29In That Respect Aṅgasutta
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“Mendicants, there are these five powers of a female. What five?

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Attractiveness, wealth, relatives, children, and ethical behavior.

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A female who has the power of attractiveness but not the power of wealth is incomplete in that respect. But when she has the power of attractiveness and the power of wealth she’s complete in that respect.

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A female who has the powers of attractiveness and wealth, but not the power of relatives is incomplete in that respect. But when she has the powers of attractiveness, wealth, and relatives she’s complete in that respect.

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A female who has the powers of attractiveness, wealth, and relatives, but not the power of children is incomplete in that respect. But when she has the powers of attractiveness, wealth, relatives, and children she’s complete in that respect.

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A female who has the powers of attractiveness, wealth, relatives, and children, but not the power of ethical behavior is incomplete in that respect. But when she has the powers of attractiveness, wealth, relatives, children, and ethical behavior she’s complete in that respect.

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These are the five powers of a female.”

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SN 37.30They Send Her Away Nāsentisutta
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“Mendicants, there are these five powers of a female. What five?

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Attractiveness, wealth, relatives, children, and ethical behavior.

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If a female has the power of attractiveness but not that of ethical behavior, the family will send her away, they won’t accommodate her.

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If a female has the powers of attractiveness and wealth but not that of ethical behavior, the family will send her away, they won’t accommodate her.

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If a female has the powers of attractiveness, wealth, and relatives, but not that of ethical behavior, the family will send her away, they won’t accommodate her.

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If a female has the powers of attractiveness, wealth, relatives, and children, but not that of ethical behavior, the family will send her away, they won’t accommodate her.

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If a female has the power of ethical behavior but not that of attractiveness, the family will accommodate her, they won’t send her away.

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If a female has the power of ethical behavior but not that of wealth, the family will accommodate her, they won’t send her away.

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If a female has the power of ethical behavior but not that of relatives, the family will accommodate her, they won’t send her away.

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If a female has the power of ethical behavior but not that of children, the family will accommodate her, they won’t send her away.

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These are the five powers of a female.”

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SN 37.31Cause Hetusutta
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“Mendicants, there are these five powers of a female. What five? Attractiveness, wealth, relatives, children, and ethical behavior.

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It is not because of the powers of attractiveness, wealth, relatives, or children that females, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of the power of ethical behavior that females, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

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These are the five powers of a female.”

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SN 37.32Things Ṭhānasutta
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“Mendicants, there are five things that are hard to get for females who have not made merit. What five?

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‘May I be born into a suitable family!’ This is the first thing.

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‘Having been born in a suitable family, may I marry into a suitable family!’ This is the second thing.

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‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

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‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

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‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I live having mastered my husband!’ This is the fifth thing.

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These are the five things that are hard to get for females who have not made merit.

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There are five things that are easy to get for females who have made merit. What five?

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‘May I be born into a suitable family!’ This is the first thing.

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‘Having been born into a suitable family, may I marry into a suitable family!’ This is the second thing.

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‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing.

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‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing.

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‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I live having mastered my husband!’ This is the fifth thing.

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These are the five things that are easy to get for females who have made merit.”

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SN 37.33Living With Self-Assurance Pañcasīlavisāradasutta
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“Mendicants, a female living at home with five qualities is self-assured. What five? She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. A female living at home with these five qualities is self-assured.”

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SN 37.34Growth Vaḍḍhīsutta
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“Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

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When she grows in faith and ethics,
wisdom, and both generosity and learning—
a virtuous laywoman such as she
takes on what is essential for herself in this life.”

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The Linked Discourses on females are complete.

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Linked Discourses with Jambukhādaka

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The Chapter with Jambukhādaka

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SN 38.1A Question About Extinguishment Nibbānapañhāsutta
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At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Jambukhādaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

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“Reverend Sāriputta, they speak of this thing called ‘extinguishment’. What is extinguishment?”

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“Reverend, the ending of greed, hate, and delusion is called extinguishment.”

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“But, reverend, is there a path and a practice for realizing this extinguishment?”

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“There is, reverend.”

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“Well, what is it?”

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“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, the practice, for realizing this extinguishment.”

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“Reverend, this is a fine path, a fine practice, for realizing this extinguishment. Just this much is enough to be diligent.”

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SN 38.2A Question About Perfection Arahattapañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘perfection’. What is perfection?”

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“Reverend, the ending of greed, hate, and delusion is called perfection.”

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“But, reverend, is there a path and a practice for realizing this perfection?”

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“There is, reverend.”

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“Well, what is it?”

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“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, the practice, for realizing this perfection.”

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“Reverend, this is a fine path, a fine practice, for realizing this perfection. Just this much is enough to be diligent.”

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SN 38.3Principled Speech Dhammavādīpañhāsutta
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“Reverend Sāriputta, who in the world have principled speech? Who in the world practice well? Who are the Holy Ones in the world?”

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“Reverend, those who teach principles for giving up greed, hate, and delusion have principled speech in the world. Those who practice for giving up greed, hate, and delusion are practicing well in the world. Those who have given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—are Holy Ones in the world.”

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“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”

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“There is, reverend.”

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“Well, what is it?”

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“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for giving up that greed, hate, and delusion.”

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“This is a fine path, a fine practice, for giving up greed, hate, and delusion. Just this much is enough to be diligent.”

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SN 38.4What’s the Purpose Kimatthiyasutta
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“Reverend Sāriputta, what’s the purpose of leading the spiritual life under the ascetic Gotama?”

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“The purpose of leading the spiritual life under the Buddha is to completely understand suffering.”

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“But, reverend, is there a path and a practice for completely understanding this suffering?”

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“There is.” …

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SN 38.5Solace Assāsappattasutta
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“Reverend Sāriputta, they speak of this thing called ‘gaining solace’. At what point do you gain solace?”

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“When a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained solace.”

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“But, reverend, is there a path and a practice for realizing this solace?”

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“There is.” …

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SN 38.6Ultimate Solace Paramassāsappattasutta
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“Reverend Sāriputta, they speak of this thing called ‘gaining ultimate solace’. At what point do you gain ultimate solace?”

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“When a mendicant is freed by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained ultimate solace.”

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“But, reverend, is there a path and a practice for realizing this ultimate solace?”

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“There is.” …

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SN 38.7A Question About Feeling Vedanāpañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘feeling’. What is feeling?”

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“Reverend, there are three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.”

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“But reverend, is there a path and a practice for completely understanding these three feelings?”

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“There is.” …

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SN 38.8A Question About Defilements Āsavapañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘defilement’. What is defilement?”

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“Reverend, there are three defilements. The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.”

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“But, reverend, is there a path and a practice for completely understanding these three defilements?”

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“There is.” …

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SN 38.9A Question About Ignorance Avijjāpañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance?”

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“Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.”

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“But, reverend, is there a path and a practice for giving up that ignorance?”

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“There is.” …

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SN 38.10A Question About Craving Taṇhāpañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘craving’. What is craving?”

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“Reverend, there are these three cravings. Craving for sensual pleasures, craving to continue existence, and craving to end existence. These are the three cravings.”

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“But, reverend, is there a path and a practice for completely understanding these cravings?”

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“There is.” …

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SN 38.11A Question About Floods Oghapañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘a flood’. What is a flood?”

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“Reverend, there are these four floods. The floods of sensuality, desire to be reborn, views, and ignorance. These are the four floods.”

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“But, reverend, is there a path and a practice for completely understanding these floods?”

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“There is.” …

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SN 38.12A Question About Grasping Upādānapañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘grasping’. What is grasping?”

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“Reverend, there are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping.”

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“But, reverend, is there a path and a practice for completely understanding these four kinds of grasping?”

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“There is.” …

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SN 38.13A Question About States of Existence Bhavapañhāsutta
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“Reverend Sāriputta, they speak of these things called ‘states of existence’. What are states of existence?”

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“Reverend, there are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of existence.”

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“But, reverend, is there a path and a practice for completely understanding these three states of existence?”

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“There is.” …

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SN 38.14A Question About Suffering Dukkhapañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘suffering’. What is suffering?”

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“Reverend, there are these three forms of suffering. The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing. These are the three forms of suffering.”

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“But, reverend, is there a path and a practice for completely understanding these forms of suffering?”

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“There is.” …

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SN 38.15A Question About Substantial Reality Sakkāyapañhāsutta
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“Reverend Sāriputta, they speak of this thing called ‘substantial reality’. What is substantial reality?”

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“Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is, form, feeling, perception, choices, and consciousness. The Buddha said that these five grasping aggregates are substantial reality.”

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“But, reverend, is there a path and a practice for completely understanding this substantial reality?”

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“There is.” …

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SN 38.16A Question About What’s Hard to Do Dukkarapañhāsutta
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“Reverend Sāriputta, in this teaching and training, what is hard to do?”

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“Going forth, reverend, is hard to do in this teaching and training.”

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“But what’s hard to do for someone who has gone forth?”

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“When you’ve gone forth it’s hard to be satisfied.”

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“But what’s hard to do for someone who is satisfied?”

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“When you’re satisfied, it’s hard to practice in line with the teaching.”

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“But if a mendicant practices in line with the teaching, will it take them long to become a perfected one?”

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“Not long, reverend.”

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The Linked Discourses with Jambukhādaka are complete.

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Linked Discourses with Sāmaṇḍaka

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The Chapter with Sāmaṇḍaka

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SN 39.1–15With Sāmaṇḍaka on Extinguishment Sāmaṇḍakasutta
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At one time Venerable Sāriputta was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river. Then the wanderer Sāmaṇḍaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

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“Reverend Sāriputta, they speak of this thing called ‘extinguishment’. What is extinguishment?”

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“Reverend, the ending of greed, hate, and delusion is called extinguishment.”

-

“But, reverend, is there a path and a practice for realizing this extinguishment?”

-

“There is, reverend.”

-

“Well, what is it?”

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“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, the practice, for realizing this extinguishment.”

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“Reverend, this is a fine path, a fine practice, for realizing this extinguishment. Just this much is enough to be diligent.”

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(Tell in full as the Linked Discourses with Jambukhādaka.)

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SN 39.16Hard to Do Dukkarasutta
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“Reverend Sāriputta, in this teaching and training, what is hard to do?”

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“Going forth, reverend, is hard to do in this teaching and training.”

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“But what’s hard to do for someone who has gone forth?”

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“When you’ve gone forth it’s hard to be satisfied.”

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“But what’s hard to do for someone who is satisfied?”

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“When you’re satisfied, it’s hard to practice in line with the teaching.”

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“But if a mendicant practices in line with the teaching, will it take them long to become a perfected one?”

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“Not long, reverend.”

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The Linked Discourses with Sāmaṇḍaka are complete.

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Linked Discourses with Moggallāna

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The Chapter with Moggallāna

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SN 40.1A Question About the First Absorption Paṭhamajhānapañhāsutta
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At one time Venerable Mahāmoggallāna was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!”

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“Reverend,” they replied. Venerable Mahāmoggallāna said this:

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“Just now, reverends, as I was in private retreat this thought came to mind: ‘They speak of this thing called the “first absorption”. What is the first absorption?’ It occurred to me: ‘It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is called the first absorption.’

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And so … I was entering and remaining in the first absorption. While I was in that meditation, perception and focus accompanied by sensual pleasures beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the first absorption, brahmin! Settle your mind in the first absorption; unify your mind and immerse it in the first absorption.’

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And so, after some time … I entered and remained in the first absorption.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.2A Question About the Second Absorption Dutiyajhānapañhāsutta
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“They speak of this thing called the ‘second absorption’. What is the second absorption? It occurred to me: ‘As the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called the second absorption.’

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And so … I was entering and remaining in the second absorption. While I was in that meditation, perception and focus accompanied by placing the mind beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the second absorption, brahmin! Settle your mind in the second absorption; unify your mind and immerse it in the second absorption.’

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And so, after some time … I entered and remained in the second absorption.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.3A Question About the Third Absorption Tatiyajhānapañhāsutta
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“They speak of this thing called the ‘third absorption’. What is the third absorption? It occurred to me: ‘With the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.” This is called the third absorption.’

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And so … I was entering and remaining in the third absorption. While I was in that meditation, perception and focus accompanied by rapture beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the third absorption, brahmin! Settle your mind in the third absorption; unify your mind and immerse it in the third absorption.’

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And so, after some time … I entered and remained in the third absorption. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.4A Question About the Fourth Absorption Catutthajhānapañhāsutta
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“They speak of this thing called the ‘fourth absorption’. What is the fourth absorption? It occurred to me: ‘It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the fourth absorption.’

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And so … I was entering and remaining in the fourth absorption. While I was in that meditation, perception and focus accompanied by pleasure beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the fourth absorption, brahmin! Settle your mind in the fourth absorption; unify your mind and immerse it in the fourth absorption.’

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And so, after some time … I entered and remained in the fourth absorption.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.5A Question About the Dimension of Infinite Space Ākāsānañcāyatanapañhāsutta
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“They speak of this thing called the ‘dimension of infinite space’. What is the dimension of infinite space? It occurred to me: ‘It’s when a mendicant—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that “space is infinite”, enters and remains in the dimension of infinite space. This is called the dimension of infinite space.’

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And so … I was entering and remaining in the dimension of infinite space. While I was in that meditation, perception and focus accompanied by forms beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of infinite space, brahmin! Settle your mind in the dimension of infinite space; unify your mind and immerse it in the dimension of infinite space.’

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And so, after some time … I entered and remained in the dimension of infinite space.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.6A Question About the Dimension of Infinite Consciousness Viññāṇañcāyatanapañhāsutta
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“They speak of this thing called the ‘dimension of infinite consciousness’. What is the dimension of infinite consciousness? It occurred to me: ‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness. This is called the dimension of infinite consciousness.’

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And so … I was entering and remaining in the dimension of infinite consciousness. While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of infinite consciousness, brahmin! Settle your mind in the dimension of infinite consciousness; unify your mind and immerse it in the dimension of infinite consciousness.’

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And so, after some time … I entered and remained in the dimension of infinite consciousness.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.7A Question About the Dimension of Nothingness Ākiñcaññāyatanapañhāsutta
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“They speak of this thing called the ‘dimension of nothingness’. What is the dimension of nothingness? It occurred to me: ‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness. This is called the dimension of nothingness.’

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And so … I was entering and remaining in the dimension of nothingness. While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of nothingness, brahmin! Settle your mind in the dimension of nothingness; unify your mind and immerse it in the dimension of nothingness.’

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And so, after some time … I entered and remained in the dimension of nothingness.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.8A Question About the Dimension of Neither Perception Nor Non-Perception Nevasaññānāsaññāyatanapañhāsutta
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“They speak of this thing called the ‘dimension of neither perception nor non-perception’. What is the dimension of neither perception nor non-perception? It occurred to me: ‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is called the dimension of neither perception nor non-perception.’

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And so … I was entering and remaining in the dimension of neither perception nor non-perception. While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of neither perception nor non-perception, brahmin! Settle your mind in the dimension of neither perception nor non-perception; unify your mind and immerse it in the dimension of neither perception nor non-perception.’

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And so, after some time … I entered and remained in the dimension of neither perception nor non-perception.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.9A Question About the Signless Animittapañhāsutta
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“They speak of this thing called the ‘signless immersion of the heart’. What is the signless immersion of the heart? It occurred to me: ‘It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless immersion of the heart.’

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And so … I was entering and remaining in the signless immersion of the heart. While I was in that meditation, my consciousness followed after signs.

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Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the signless immersion of the heart, brahmin! Settle your mind in the signless immersion of the heart; unify your mind and immerse it in the signless immersion of the heart.’

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And so, after some time … I entered and remained in the signless immersion of the heart.

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So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

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SN 40.10With Sakka Sakkasutta
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And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

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“Lord of gods, it’s good to go for refuge to the Buddha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to go for refuge to the teaching. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to go for refuge to the Saṅgha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

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“My good Moggallāna, it’s good to go for refuge to the Buddha … the teaching … the Saṅgha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

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Then Sakka, lord of gods, with six hundred deities …

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Then Sakka, lord of gods, with seven hundred deities …

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Then Sakka, lord of gods, with eight hundred deities …

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Then Sakka, lord of gods, with eighty thousand deities …

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Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

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“Lord of gods, it’s good to have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

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It’s good to have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

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It’s good to have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

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It’s good to have the ethical conduct that’s loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

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“My good Moggallāna, it’s good to have experiential confidence in the Buddha … the teaching … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

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Then Sakka, lord of gods, with six hundred deities …

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Then Sakka, lord of gods, with seven hundred deities …

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Then Sakka, lord of gods, with eight hundred deities …

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Then Sakka, lord of gods, with eighty thousand deities …

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Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

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“Lord of gods, it’s good to go for refuge to the Buddha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. They surpass other gods in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

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It’s good to go for refuge to the teaching …

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It’s good to go for refuge to the Saṅgha. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. They surpass other gods in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.”

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“My good Moggallāna, it’s good to go for refuge to the Buddha …”

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Then Sakka, lord of gods, with six hundred deities …

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Then Sakka, lord of gods, with seven hundred deities …

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Then Sakka, lord of gods, with eight hundred deities …

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Then Sakka, lord of gods, with eighty thousand deities …

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Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:

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“Lord of gods, it’s good to have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha … teacher of gods and humans, awakened, blessed.’ It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. They surpass other gods in ten respects: heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.

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It’s good to have experiential confidence in the teaching …

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It’s good to have experiential confidence in the Saṅgha …

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It’s good to have the ethical conduct that’s loved by the noble ones …”

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“My good Moggallāna, it’s good to have experiential confidence in the Buddha …”

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Then Sakka, lord of gods, with six hundred deities …

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Then Sakka, lord of gods, with seven hundred deities …

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Then Sakka, lord of gods, with eight hundred deities …

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Then Sakka, lord of gods, with eighty thousand deities …

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SN 40.11With Candana, Etc. Candanasutta
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Then the god Candana …

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the god Suyāma …

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the god Santusita …

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the god Sunimmita …

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the god Vasavatti …

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(Tell in full as in the Discourse With Sakka.)

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The Linked Discourses on Moggallāna are complete.

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Linked Discourses with Citta the Householder

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The Chapter with Citta

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SN 41.1The Fetter Saṁyojanasutta
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At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them:

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“Reverends, the ‘fetter’ and the ‘things prone to being fettered’: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”

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Some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.”

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But some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things prone to being fettered’ mean the same thing; they differ only in the phrasing.”

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Now at that time the householder Citta had arrived at Migapathaka on some business. He heard about what those senior mendicants were discussing.

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So he went up to them, bowed, sat down to one side, and said to them, “Sirs, I heard that you were discussing whether the ‘fetter’ and the ‘things prone to being fettered’ differ in both meaning and phrasing, or whether they mean the same thing, and differ only in the phrasing.”

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“That’s right, householder.”

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“Sirs, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.

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Well then, sirs, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

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Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”

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“No, householder. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.”

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“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them.

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The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.”

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“You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”

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SN 41.2Isidatta (1st) Paṭhamaisidattasutta
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At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.

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Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Honorable Seniors, please accept my offering of tomorrow’s meal.”

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They consented with silence. Knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

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Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.

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Then Citta went up to them, bowed, sat down to one side, and asked the senior venerable, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?”

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When he said this, the venerable senior kept silent.

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For a second time …

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And for a third time, Citta asked him, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?”

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And a second time and a third time the senior venerable kept silent.

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Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, “Honorable Senior, may I answer Citta’s question?”

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“Answer it, Reverend Isidatta.”

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“Householder, is this your question: ‘They speak of “the diversity of elements”. In what way did the Buddha speak of the diversity of elements?’”

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“Yes, sir.”

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“This is the diversity of elements spoken of by the Buddha.

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The eye element, the sights element, the eye consciousness element …

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The mind element, the idea element, the mind consciousness element.

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This is how the Buddha spoke of the diversity of elements.”

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Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left.

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Then the senior venerable said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.”

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SN 41.3With Isidatta (2nd) Dutiyaisidattasutta
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At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.

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Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Honorable Seniors, please accept my offering of tomorrow’s meal.”

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They consented with silence. Then, knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

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Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.

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So he went up to them, bowed, sat down to one side, and said to the senior venerable:

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“Honorable Senior, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in “The Divine Net”. When what exists do these views come to be? When what doesn’t exist do these views not come to be?”

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When he said this, the venerable senior kept silent.

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For a second time …

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And for a third time, Citta said to him:

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“Honorable Senior, there are many different views that arise in the world. … When what exists do these views come to be? When what doesn’t exist do these views not come to be?”

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And a second time and a third time the senior venerable kept silent.

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Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the venerable senior, “Honorable Senior, may I answer Citta’s question?”

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“Answer it, Reverend Isidatta.”

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“Householder, is this your question: ‘There are many different views that arise in the world … When what exists do these views come to be? When what doesn’t exist do these views not come to be?’” “Yes, sir.”

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“Householder, there are many different views that arise in the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. And also the sixty-two misconceptions spoken of in “The Divine Net”.

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These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.”

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“But sir, how does substantialist view come about?”

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“It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

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They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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That’s how substantialist view comes about.”

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“But sir, how does substantialist view not come about?”

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“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.

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They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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That’s how substantialist view does not come about.”

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“Sir, where has Master Isidatta come from?”

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“I come from Avanti, householder.”

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“Sir, there’s a friend of mine called Isidatta who I’ve never met. He’s gone forth from a good family in Avanti. Have you met him?”

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“Yes, householder.”

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“Sir, where is that venerable now staying?” When he said this, Isidatta kept silent.

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“Sir, are you that Isidatta?”

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“Yes, householder.”

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“Sir, I hope Master Isidatta is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

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“That’s nice of you to say, householder.”

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Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left.

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Then the venerable senior said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.”

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But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

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SN 41.4Mahaka’s Demonstration Mahakapāṭihāriyasutta
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At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove.

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Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Honorable Seniors, please accept my offering of tomorrow’s meal in my barn.”

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They consented with silence. Then, knowing that the senior mendicants had consented, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.

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Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s barn, and sat down on the seats spread out.

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Then Citta served and satisfied the senior mendicants with his own hands with delicious milk-rice made with ghee. When the senior mendicants had eaten and washed their hands and bowls, they got up from their seats and left. Citta instructed that the remainder of the food be distributed, then followed behind the senior mendicants.

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Now at that time the heat was sweltering. And those senior mendicants walked along as if their bodies were melting, as happens after a meal.

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Now at that time Venerable Mahaka was the most junior mendicant in that Saṅgha. Then Venerable Mahaka said to the senior venerable, “Wouldn’t it be nice, Honorable Senior, if a cool wind blew, a cloud canopy formed, and a gentle rain drizzled down?”

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“It would indeed be nice, Reverend Mahaka.” Then Mahaka used his psychic power to will that a cool wind would blow, a cloud canopy would form, and a gentle rain would drizzle down.

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Then Citta thought, “The most junior mendicant in this Saṅgha has such psychic power!”

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When they reached the monastery, Mahaka said to the senior venerable, “Honorable Senior, is that sufficient?”

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“That’s sufficient, Reverend Mahaka, you’ve done enough and offered enough.” Then the senior mendicants entered their dwellings, and Mahaka entered his own dwelling.

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Then Citta went up to Mahaka, bowed, sat down to one side, and said to him, “Sir, please show me a superhuman demonstration of psychic power.”

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“Well, then, householder, place your upper robe on the porch and spread a handful of grass on it.”

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“Yes, sir,” replied Citta, and did as he was asked.

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Mahaka entered his dwelling and latched the door. Then he used his psychic power to will that a flame shoot out through the keyhole and the chink in the door-panel, and it burned up the grass but not the upper robe. Then Citta shook out his upper robe and stood to one side, shocked and awestruck.

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Mahaka left his dwelling and said to Citta, “Is that sufficient, householder?”

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“That’s sufficient, sir, you’ve done enough and offered enough. I hope Master Mahaka is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Mahaka is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

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“That’s nice of you to say, householder.”

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But Mahaka set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return.

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SN 41.5With Kāmabhū (1st) Paṭhamakāmabhūsutta
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At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.

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Then Citta the householder went up to Venerable Kāmabhū, bowed, and sat down to one side. Kāmabhū said to him, “Householder, there is this saying:

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‘With flawless wheel and white canopy,
the one-spoke chariot rolls on.
See it come, untroubled,
with stream cut, unbound.’

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How should we see the detailed meaning of this brief statement?”

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“Sir, was this spoken by the Buddha?”

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“Yes, householder.”

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“Well then, sir, please wait a while while I consider the meaning of this.” Then after staying silent for a while, Citta said to Kāmabhū:

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“Sir, ‘flawless wheel’ is a term for ethics.

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‘White canopy’ is a term for freedom.

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‘One spoke’ is a term for mindfulness.

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‘Rolls on’ is a term for going forward and coming back.

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‘Chariot’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

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Greed, hate, and delusion are troubles. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘untroubled’.

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‘The one who comes’ is a term for the perfected one.

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‘Stream’ is a term for craving. A mendicant who has ended the defilements has given this up, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future. That’s why a mendicant who has ended the defilements is said to have ‘cut the stream’.

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Greed, hate, and delusion are bonds. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘unbound’.

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So, sir, that’s how I understand the detailed meaning of what the Buddha said in brief:

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‘With flawless wheel and white canopy,
the one-spoke chariot rolls on.
See it come, untroubled,
with stream cut, unbound.’”

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“You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”

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SN 41.6With Kāmabhū (2nd) Dutiyakāmabhūsutta
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At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:

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“Sir, how many processes are there?”

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“Householder, there are three processes. Physical, verbal, and mental processes.”

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Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

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“But sir, what is the physical process? What’s the verbal process? What’s the mental process?”

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“Breathing is a physical process. Placing the mind and keeping it connected are verbal processes. Perception and feeling are mental processes.”

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Saying “Good, sir,” he asked another question:

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“But sir, why is breathing a physical process? Why are placing the mind and keeping it connected verbal processes? Why are perception and feeling mental processes?”

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“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are verbal processes. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are mental processes.”

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Saying “Good, sir,” he asked another question:

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“But sir, how does someone attain the cessation of perception and feeling?”

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“A mendicant who is entering such an attainment does not think: ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

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Saying “Good, sir,” he asked another question:

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“But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental processes?”

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“Verbal processes cease first, then physical, then mental.”

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Saying “Good, sir,” he asked another question:

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“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”

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“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”

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Saying “Good, sir,” he asked another question:

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“But sir, how does someone emerge from the cessation of perception and feeling?”

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“A mendicant who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

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Saying “Good, sir,” he asked another question:

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“But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental processes?”

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“Mental processes arise first, then physical, then verbal.”

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Saying “Good, sir,” he asked another question:

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“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”

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“They experience three kinds of contact: emptiness, signless, and undirected contacts.”

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Saying “Good, sir,” he asked another question:

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“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”

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“Their mind slants, slopes, and inclines to seclusion.”

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Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

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“But sir, how many things are helpful for attaining the cessation of perception and feeling?”

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“Well, householder, you’ve finally asked what you should have asked first! Nevertheless, I will answer you. Two things are helpful for attaining the cessation of perception and feeling: serenity and discernment.”

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SN 41.7With Godatta Godattasutta
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At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him:

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“Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”

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“Sir, there is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing.

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And what’s the way in which these things differ in both meaning and phrasing?

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It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

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And what is the release of the heart through nothingness? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called the release of the heart through nothingness.

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And what is the release of the heart through emptiness? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness.

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And what is the signless heart’s release? It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart.

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This is the way in which these things differ in both meaning and phrasing.

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And what’s the way in which they mean the same thing, and differ only in the phrasing?

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Greed, hate, and delusion are makers of limits. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.

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Greed is something, hate is something, and delusion is something. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion.

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Greed, hate, and delusion are makers of signs. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.

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This is the way in which they mean the same thing, and differ only in the phrasing.”

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“You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.”

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SN 41.8The Jain Ascetic of the Ñātika Clan Nigaṇṭhanāṭaputtasutta
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Now at that time the Jain ascetic of the Ñātika clan had arrived at Macchikāsaṇḍa together with a large assembly of Jain ascetics.

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Citta the householder heard that they had arrived. Together with several lay followers, he went up to the Jain Ñātika and exchanged greetings with him.

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When the greetings and polite conversation were over, he sat down to one side. The Jain Ñātika said to him, “Householder, do you have faith in the ascetic Gotama’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”

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“Sir, in this case I don’t rely on faith in the Buddha’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected.”

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When he said this, the Jain Ñātika looked up at his assembly and said, “See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”

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“What do you think, sir? Which is better—knowledge or faith?”

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“Knowledge is definitely better than faith, householder.”

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“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

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And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”

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When he said this, the Jain Ñātika looked askance at his own assembly and said, “See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!”

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“Sir, just now I understood you to say: ‘See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all.’ But then I understood you to say: ‘See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!’ If your first statement is true, the second is wrong. If your first statement is wrong, the second is true.

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And also, sir, these ten legitimate questions are relevant. When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me. ‘One thing: question, summary, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, summary, and answer.’”

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Then Citta got up from his seat and left without asking the Jain Ñātika these ten legitimate questions.

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SN 41.9With Kassapa, the Naked Ascetic Acelakassapasutta
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Now at that time the naked ascetic Kassapa, an old friend of Citta in the lay life, had arrived at Macchikāsaṇḍa.

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Citta the householder heard that he had arrived. So he went up to him, and they exchanged greetings.

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When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa, “Honorable Kassapa, how long has it been since you went forth?”

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“It’s been thirty years, householder.”

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“But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

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“I have no such achievement, householder, only nakedness, baldness, and pokes in the buttocks.”

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Citta said to him, “Oh, how incredible, how amazing, how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nakedness, baldness, and pokes in the buttocks.”

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“But householder, how long have you been a lay follower?”

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“It’s been thirty years, sir.”

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“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

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“How, sir, could I not? For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

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If I pass away before the Buddha, it would be no wonder if the Buddha declares of me: ‘The householder Citta is bound by no fetter that might return him to this world.’”

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When this was said, Kassapa said to Citta, “Oh, how incredible, how amazing, how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation. Householder, may I receive the going forth, the ordination in this teaching and training?”

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Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them:

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“Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine. May the senior monks give him the going forth, the ordination. I’ll make sure that he’s provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

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And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Kassapa became one of the perfected.

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SN 41.10Seeing the Sick Gilānadassanasutta
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Now at that time the householder Citta was sick, suffering, gravely ill.

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Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta, “Householder, make a wish to become a wheel-turning monarch in the future!”

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When they said this, Citta said to them, “That too is impermanent! That too will pass! That too will be left behind!”

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When he said this, his friends and colleagues, relatives and kin said, “Be mindful, master! Don’t babble.”

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“What have I said that makes you say that?”

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“It’s because you said: ‘That too is impermanent! That too will pass! That too will be left behind!’”

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“Oh, well, that’s because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

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“But what reason do they see for saying that to you?”

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“They think: ‘This householder Citta is ethical, of good character. If he makes a wish to become a wheel-turning monarch in the future, his heart’s wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.’ That’s the reason they see for saying to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’”

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“Then, master, advise us!”

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“So you should train like this:

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We will have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

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We will have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

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We will have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

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And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

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Then, after Citta had encouraged his friends and colleagues, relatives and kin in the Buddha, the teaching, the Saṅgha, and generosity, he passed away.

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The Linked Discourses on Citta the Householder are complete.

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Linked Discourses with Chiefs

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The Chapter on Chiefs

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SN 42.1Vicious Caṇḍasutta
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At Sāvatthī.

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Then the chief named Fury went up to the Buddha, bowed, sat down to one side, and said to him:

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“What is the cause, sir, what is the reason why some people are regarded as furious, while others are regarded as sweet-natured?”

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“Take someone who hasn’t given up greed. So they get annoyed by others, and they show it. They’re regarded as furious. They haven’t given up hate. So they get annoyed by others, and they show it. They’re regarded as furious. They haven’t given up delusion. So they get annoyed by others, and they show it. They’re regarded as furious. This is the cause, this is the reason why some people are regarded as furious.

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But take someone who has given up greed. So they don’t get annoyed by others, and don’t show it. They’re regarded as sweet-natured. They’ve given up hate. So they don’t get annoyed by others, and don’t show it. They’re regarded as sweet-natured. They’ve given up delusion. So they don’t get annoyed by others, and don’t show it. They’re regarded as sweet-natured. This is the cause, this is the reason why some people are regarded as sweet-natured.”

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When he said this, the chief named Fury said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.2With Tālapuṭa Tālapuṭasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Tālapuṭa the dancing master came up to the Buddha, bowed, sat down to one side, and said to the Buddha:

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“Sir, I have heard that the dancers of the past who were tutors of tutors said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ What does the Buddha say about this?”

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“Enough, chief, let it be. Don’t ask me that.”

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For a second time …

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And for a third time Tālapuṭa said to the Buddha:

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“Sir, I have heard that the dancers of the past who were tutors of tutors said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ What does the Buddha say about this?”

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“Clearly, chief, I’m not getting through to you when I say: ‘Enough, chief, let it be. Don’t ask me that.’ Nevertheless, I will answer you.

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When sentient beings are still not free of greed, and are still bound by greed, a dancer in a stage or festival presents them with even more arousing things. When sentient beings are still not free of hate, and are still bound by hate, a dancer in a stage or festival presents them with even more hateful things. When sentient beings are still not free of delusion, and are still bound by delusion, a dancer in a stage or festival presents them with even more delusory things. And so, being heedless and negligent themselves, they’ve encouraged others to be heedless and negligent. When their body breaks up, after death, they’re reborn in the hell called ‘Laughter’.

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But if you have such a view: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ This is your wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.”

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When he said this, Tālapuṭa cried and burst out in tears.

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“This is what I didn’t get through to you when I said: ‘Enough, chief, let it be. Don’t ask me that.’”

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“Sir, I’m not crying because of what the Buddha said. But sir, for a long time I’ve been cheated, tricked, and deceived by the dancers of the past who were tutors of tutors, who said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’

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Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

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And the dancing master Tālapuṭa received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Tālapuṭa became one of the perfected.

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SN 42.3A Warrior Yodhājīvasutta
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Then Dustin the warrior chief went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, I have heard that the warriors of the past who were tutors of tutors said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ What does the Buddha say about this?”

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“Enough, chief, let it be. Don’t ask me that.”

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For a second time …

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And for a third time the warrior chief said to the Buddha:

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“Sir, I have heard that the warriors of the past who were tutors of tutors said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ What does the Buddha say about this?”

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“Clearly, chief, I’m not getting through to you when I say: ‘Enough, chief, let it be. Don’t ask me that.’ Nevertheless, I will answer you.

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When a warrior strives and struggles in battle, their mind is already low, degraded, and misdirected as they think: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ His foes kill him and finish him off, and when his body breaks up, after death, he’s reborn in the hell called ‘The Fallen’.

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But if you have such a view: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ This is your wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.”

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When he said this, Dustin the warrior chief cried and burst out in tears.

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“This is what I didn’t get through to you when I said: ‘Enough, chief, let it be. Don’t ask me that.’”

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“Sir, I’m not crying because of what the Buddha said. But sir, for a long time I’ve been cheated, tricked, and deceived by the warriors of the past who were tutors of tutors, who said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’

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Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.4An Elephant Warrior Hatthārohasutta
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Then an elephant warrior chief went up to the Buddha … “From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.5A Cavalryman Assārohasutta
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Then a cavalry chief went up to the Buddha …

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“From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.6With Asibandhaka’s Son Asibandhakaputtasutta
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At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.

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Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, there are western brahmins draped with moss who carry pitchers, immerse themselves in water, and serve the sacred flame. When someone has passed away, they truly lift them up, raise them up, and guide them along to heaven. But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will be reborn in a good place, a heavenly realm when their body breaks up, after death?”

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“Well then, chief, I’ll ask you about this in return, and you can answer as you like.

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What do you think, chief? Take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. And a large crowd comes together to offer up prayers and praise, circumambulating them with joined palms and saying: ‘When this person’s body breaks up, after death, may they be reborn in a good place, a heavenly realm!’ What do you think, chief? Would that person be reborn in heaven because of their prayers?”

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“No, sir.”

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“Chief, suppose a person were to throw a broad rock into a deep lake. And a large crowd was to come together to offer up prayers and praise, circumambulating it with joined palms, and saying: ‘Rise, good rock! Float, good rock! Float to shore, good rock!’ What do you think, chief? Would that broad rock rise up or float because of their prayers?”

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“No, sir.”

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“In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. Even though a large crowd comes together to offer up prayers and praise … when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

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What do you think, chief? Take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view. And a large crowd comes together to offer up prayers and praise, circumambulating them with joined palms and saying: ‘When this person’s body breaks up, after death, may they be reborn in a place of loss, a bad place, the underworld, hell!’ What do you think, chief? Would that person be reborn in hell because of their prayers?”

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“No, sir.”

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“Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up. And a large crowd was to come together to offer up prayers and praise, circumambulating it with joined palms and saying: ‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!’ What do you think, chief? Would that ghee or oil sink and descend because of their prayers?”

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“No, sir.”

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“In the same way, take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view. Even though a large crowd comes together to offer up prayers and praise … when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.”

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When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.7The Simile of the Field Khettūpamasutta
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At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, doesn’t the Buddha live full of sympathy for all living beings?”

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“Yes, chief.”

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“Well, sir, why exactly do you teach some people thoroughly and others less thoroughly?”

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“Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?”

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“Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.”

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“To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

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To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

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To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.

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Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?”

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“Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous. Why is that? Because at least it can be used for washing the dishes.”

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“To me, the monks and nuns are like the water jar that’s uncracked and nonporous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

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To me, the laymen and laywomen are like the water jar that’s uncracked but porous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

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To me, the ascetics, brahmins, and wanderers of other religions are like the water jar that’s cracked and porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”

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When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.8A Horn Blower Saṅkhadhamasutta
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At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.

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Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him, “Chief, how does the Jain ascetic of the Ñātika clan teach his disciples?”

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“Sir, this is how the Jain Ñātika teaches his disciples: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell. You’re led on by what you usually live by.’ This is how the Jain Ñātika teaches his disciples.”

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“‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no-one would go to a place of loss, to hell.

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What do you think, chief? Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?”

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“The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.”

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“‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain ascetic of the Ñātika clan says, no-one would go to a place of loss, to hell.

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What do you think, chief? Take a person who steals …

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Take a person who commits sexual misconduct …

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Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?”

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“The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.”

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“‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no-one would go to a place of loss, to hell.

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Take some teacher who has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ And there’s a disciple who is devoted to that teacher. They think: ‘My teacher has this doctrine and view: “Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.” But I’ve killed living creatures … stolen … committed sexual misconduct … or lied.’ They get the view: ‘I too am going to a place of loss, to hell.’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.

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But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’ He criticizes and denounces stealing … sexual misconduct … lying, saying: ‘Stop lying!’ And there’s a disciple who is devoted to that teacher. Then they reflect: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!” But I have killed living creatures to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up killing living creatures, and in future they don’t kill living creatures. That’s how to give up this bad deed and get past it.

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‘In many ways the Buddha criticizes and denounces stealing …’

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‘In many ways the Buddha criticizes and denounces sexual misconduct …’

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‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!” But I have lied to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up lying, and in future they refrain from lying. That’s how to give up this bad deed and get past it.

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They give up killing living creatures. They give up stealing. They give up sexual misconduct. They give up lying. They give up divisive speech. They give up harsh speech. They give up talking nonsense. They give up covetousness. They give up ill will and malevolence. They give up wrong view and have right view.

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That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.

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Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”

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When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.9Families Kulasutta
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At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at Nāḷandā. There he stayed near Nāḷandā in Pāvārika’s mango grove.

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Now that was a time of famine and scarcity in Nāḷandā, with blighted crops turned to straw. At that time the Jain ascetic of the Ñātika clan was residing at Nāḷandā together with a large assembly of Jain ascetics. Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Jain Ñātika, bowed, and sat down to one side. The Jain Ñātika said to him:

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“Come, chief, refute the ascetic Gotama’s doctrine. Then you will get a good reputation: ‘Asibandhaka’s son the chief refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”

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“But sir, how am I to do this?”

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“Here, brahmin, go to the ascetic Gotama and say to him: ‘Sir, don’t you in many ways praise kindness, protection, and sympathy for families?’ When he’s asked this, if he answers: ‘Indeed I do, chief,’ say this to him: ‘So what exactly are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with blighted crops turned to straw? The Buddha is practicing to annihilate, collapse, and ruin families!’ When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.”

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“Yes, sir,” replied Asibandhaka’s son. He got up from his seat, bowed, and respectfully circled the Jain Ñātika, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, don’t you in many ways praise kindness, protection, and sympathy for families?”

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“Indeed I do, chief.”

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“So what exactly are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with blighted crops turned to straw? The Buddha is practicing to annihilate, collapse, and ruin families!”

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“Well, chief, I recollect ninety-one eons back but I’m not aware of any family that’s been ruined merely by offering some cooked almsfood. Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of generosity, truth, and restraint.

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Chief, there are eight causes and reasons for the ruin of families. Their ruin stems from rulers, bandits, fire, or flood. Or their savings vanish. Or their business fails due to not applying themselves to work. Or a wastrel is born into the family who squanders and fritters away their wealth. And impermanence is the eighth. These are the eight causes and reasons for the ruin of families.

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Given that these eight reasons are found, suppose someone says this: ‘The Buddha is practicing to annihilate, collapse, and ruin families!’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.”

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When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.10With Maṇicūḷaka Maṇicūḷakasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time while the king’s retinue was sitting together in the royal compound this discussion came up among them, “Gold and currency are proper for ascetics who follow the Sakyan. They accept and receive gold and currency.”

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Now at that time the chief Maṇicūḷaka was sitting in that assembly. He said to that retinue, “Good masters, don’t say that. Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and rejected gold and currency.” He was able to persuade that assembly.

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Then Maṇicūḷaka went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said, “Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

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“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism.

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Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and rejected gold and currency.

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If gold and currency were proper for them, then the five kinds of sensual stimulation would also be proper. And if the five kinds of sensual stimulation are proper for them, you should categorically regard them as not having the qualities of an ascetic or a follower of the Sakyan.

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Rather, chief, I say this: Straw may be looked for by one needing straw; wood may be looked for by one needing wood; a cart may be looked for by one needing a cart; a workman may be looked for by one needing a workman. But I say that there is no way they can accept or look for gold and currency.”

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SN 42.11With Bhadraka Bhadrakasutta
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At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa. Then Bhadraka the village chief went up to the Buddha, bowed, sat down to one side, and said to him:

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“Please, sir, teach me the origin and cessation of suffering.”

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“Chief, if I were to teach you about the origin and ending of suffering in the past, saying ‘this is how it was in the past,’ you might have doubts or uncertainties about that. If I were to teach you about the origin and ending of suffering in the future, saying ‘this is how it will be in the future,’ you might have doubts or uncertainties about that. Rather, chief, I will teach you about the origin and ending of suffering as I am sitting right here and you are sitting right there. Listen and apply your mind well, I will speak.”

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“Yes, sir,” Bhadraka replied. The Buddha said this:

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“What do you think, chief? Are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or condemned, it would cause you sorrow, lamentation, pain, sadness, and distress?”

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“There are, sir.”

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“But are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or condemned, it would not cause you sorrow, lamentation, pain, sadness, and distress?”

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“There are, sir.”

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“What’s the cause, chief, what’s the reason why, if this was to happen to some people it could cause you sorrow, while if it happens to others it does not?”

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“The people regarding whom this would give rise to sorrow are those I desire and love. The people regarding whom this would not give rise to sorrow are those I don’t desire and love.”

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“With this present phenomenon that is seen, known, immediate, attained, and fathomed, you may infer to the past and future: ‘All the suffering that arose in the past was rooted and sourced in desire. For desire is the root of suffering. All the suffering that will arise in the future will be rooted and sourced in desire. For desire is the root of suffering.’”

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“It’s incredible, sir, it’s amazing! How well said this was by the Buddha! ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’

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I have a boy called Ciravāsi, who resides in a house away from here. I rise early and send someone, saying: ‘Go, my man, and check on my boy Ciravāsi.’ Until they get back I worry: ‘I hope nothing’s wrong with Ciravāsi!’”

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“What do you think, chief? If Ciravāsi was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?”

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“How could it not, sir?”

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“This too is a way to understand: ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’

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What do you think, chief? Before you’d seen or heard of Ciravāsi’s mother, did you have any desire or love or fondness for her?”

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“No, sir.”

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“Then was it because you saw or heard of her that you had desire or love or fondness for her?”

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“Yes, sir.”

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“What do you think, chief? If Ciravāsi’s mother was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?”

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“How could it not, sir?”

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“This too is a way to understand: ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’”

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SN 42.12With Rāsiya Rāsiyasutta
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Then Rāsiya the chief went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”

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“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.

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These two extremes should not be cultivated by one who has gone forth. Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.

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Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

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And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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This, chief, is the middle way of practice that was understood by the Realized One, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

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There are these three kinds of pleasure seekers in the world. What three? Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit.

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Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit.

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Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

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Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit. They may be criticized on three grounds. What three? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.

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Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. This pleasure seeker may be criticized on two grounds, and praised on one. What are the two grounds for criticism? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. What is the one ground for praise? They make themselves happy and pleased. This is the one ground for praise. This pleasure seeker may be criticized on these two grounds, and praised on this one.

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Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. This pleasure seeker may be criticized on one ground, and praised on two. What is the one ground for criticism? They seek wealth using illegitimate, coercive means. This is the one ground for criticism. What are the two grounds for praise? They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two.

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Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, or share it and make merit. They may be praised on one ground, and criticized on three. What is the one ground for praise? They seek wealth using legitimate, non-coercive means. This is the one ground for praise. What are the three grounds for criticism? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three.

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Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two. What are the two grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. What are the two grounds for criticism? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two.

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Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and makes merit. They may be praised on three grounds, and criticized on one. What are the three grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. What is the one ground for criticism? They seek wealth using illegitimate, coercive means. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one.

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Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesn’t make themselves happy and pleased, or share it and make merit. They may be praised on one ground, and criticized on two. What is the one ground for praise? They seek wealth using legitimate, non-coercive means. This is the one ground for praise. What are the two grounds for criticism? They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two.

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Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. This pleasure seeker may be praised on two grounds, and criticized on one. What are the two grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. What is the one ground for criticism? They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one.

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Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. What are the three grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. What is the one ground for criticism? They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one.

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Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This pleasure seeker may be praised on four grounds. What are the four grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.

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These three fervent mortifiers who live rough are found in the world. What three?

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Take a fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’ They mortify and torment themselves. But they don’t achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones.

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Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’ They mortify and torment themselves. And they achieve a skillful quality, but don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.

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Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’ They mortify and torment themselves. And they achieve a skillful quality, and they realize a superhuman distinction in knowledge and vision worthy of the noble ones.

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In this case, the first fervent mortifier may be criticized on three grounds. What three? They mortify and torment themselves. This is the first ground for criticism. They don’t achieve a skillful quality. This is the second ground for criticism. They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism. This fervent mortifier may be criticized on these three grounds.

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In this case, the second fervent mortifier may be criticized on two grounds, and praised on one. What are the two grounds for criticism? They mortify and torment themselves. This is the first ground for criticism. They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism. What is the one ground for praise? They achieve a skillful quality. This is the one ground for praise. This fervent mortifier may be criticized on these two grounds, and praised on one.

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In this case, the third fervent mortifier may be criticized on one ground, and praised on two. What is the one ground for criticism? They mortify and torment themselves. This is the one ground for criticism. What are the two grounds for praise? They achieve a skillful quality. This is the first ground for praise. They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise. This fervent mortifier may be criticized on this one ground, and praised on two.

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There are these three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves. What three?

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A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both. When they’ve given up greed they don’t have such intentions. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

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A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both. When they’ve given up hate they don’t have such intentions. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

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A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both. When they’ve given up delusion they don’t have such intentions. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

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These are the three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.”

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When he said this, Rāsiya the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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SN 42.13With Pāṭaliya Pāṭaliyasutta
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At one time the Buddha was staying in the land of the Koliyans, where they have a town called Uttara. Then Pāṭaliya the chief went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, I have heard this: ‘The ascetic Gotama knows magic.’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we don’t want to misrepresent the Blessed One.”

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“Chief, those who say this repeat what I have said, and don’t misrepresent me with an untruth. Their explanation is in line with the teaching, and there are no legitimate grounds for rebuttal and criticism.”

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“Sir, we didn’t believe that what those ascetics and brahmins said was really true. But it seems the ascetic Gotama is a magician!”

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“Chief, does someone who says ‘I know magic’ also say ‘I am a magician’?”

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“That’s right, Blessed One! That’s right, Holy One!”

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“Well then, chief, I’ll ask you about this in return, and you can answer as you like.

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What do you think, chief? Do you know the Koliyan officers with drooping headdresses?”

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“I know them, sir.”

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“And what’s their job?”

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“To put a stop to bandits and to deliver messages for the Koliyans.”

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“What do you think, chief? Are the Koliyan officers with drooping headdresses moral or immoral?”

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“I know that they’re immoral, of bad character, sir. They are among those in the world who are immoral and of bad character.”

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“Would it be right to say that Pāṭaliya knows the Kolyian officers with drooping headdresses who are immoral, of bad character, so he too must be immoral and of bad character?”

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“No, sir. I’m quite different from the Koliyan officers with drooping headdresses, we have quite different characters.”

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“So if you can know those officers of bad character while you are not of bad character, why can’t the Realized One know magic, without being a magician?

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I understand magic and its result. And I understand how magicians practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

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I understand killing living creatures and its result. And I understand how those who kill living creatures practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. I understand stealing … sexual misconduct … lying … divisive speech … harsh speech … talking nonsense … covetousness … ill will … wrong view and its result. And I understand how those who have wrong view practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

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There are some ascetics and brahmins who have this doctrine and view: ‘Everyone who kills living creatures experiences pain and sadness in this very life. Everyone who steals … commits sexual misconduct … lies experiences pain and sadness in this very life.’

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But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man attacked the king’s enemy and killed them. The king was delighted and gave him this reward. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’

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And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man is an enemy of the king, and he has murdered a man or a woman. That’s why the rulers arrested him and inflicted such punishment.’

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What do you think, chief? Have you seen or heard of such a thing?”

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“Sir, we have seen it and heard of it, and we will hear of it again.”

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“Since this is so, the ascetics and brahmins whose view is that everyone who kills living creatures experiences pain and sadness in this very life: are they right or wrong?”

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“They’re wrong, sir.”

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“But those who speak hollow, false nonsense: are they moral or immoral?”

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“Immoral, sir.”

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“And are those who are immoral, of bad character practicing wrongly or rightly?”

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“They’re practicing wrongly, sir.”

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“And do those who are practicing wrongly have wrong view or right view?”

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“They have wrong view, sir.”

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“But is it appropriate to have confidence in those of wrong view?”

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“No, sir.”

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“You can see someone, garlanded and adorned … ‘Mister, that man attacked the king’s enemy and took their valuables. The king was delighted and gave him this reward. …’ …

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And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man took something from a village or wilderness, with the intention to commit theft. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

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“Sir, we have seen it and heard of it, and we will hear of it again.”

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“Since this is so, the ascetics and brahmins whose view is that everyone who steals experiences pain and sadness in this very life: are they right or wrong? … Is it appropriate to have confidence in them?”

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“No, sir.”

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“You can see someone, garlanded and adorned … ‘Mister, that man had sexual relations with the wives of an enemy king. The king was delighted and gave him this reward. …’ …

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And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man had sexual relations with the women and maidens of good families. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

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“Sir, we have seen it and heard of it, and we will hear of it again.”

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“Since this is so, the ascetics and brahmins whose view is that everyone who commits sexual misconduct experiences pain and sadness in this very life: are they right or wrong? … Is it appropriate to have confidence in them?”

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“No, sir.”

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“And you can see someone, garlanded and adorned … ‘Mister, that man amused the king with lies. The king was delighted and gave him this reward. …’ …

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And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man has ruined a householder or householder’s child by lying. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”

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“Sir, we have seen it and heard of it, and we will hear of it again.”

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“Since this is so, the ascetics and brahmins whose view is that everyone who lies experiences pain and sadness in this very life: are they right or wrong?”

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“They’re wrong, sir.”

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“But those who speak hollow, false nonsense: are they moral or immoral?”

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“Immoral, sir.”

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“And are those who are immoral, of bad character practicing wrongly or rightly?”

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“They’re practicing wrongly, sir.”

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“And do those who are practicing wrongly have wrong view or right view?”

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“They have wrong view, sir.”

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“But is it appropriate to have confidence in those of wrong view?”

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“No, sir.

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It’s incredible, sir, it’s amazing! I have a guest house, where there are cots, seats, water jars, and oil lamps. Whenever an ascetic or brahmin comes to stay, I share what I have as best I can. Once it so happened, sir, that four teachers of different views, beliefs, and opinions came to stay at my guest house.

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One teacher had this doctrine and view: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

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One teacher had this doctrine and view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

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One teacher had this doctrine and view: ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

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One teacher had this doctrine and view: ‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’

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I had doubt and uncertainty about that: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”

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“Chief, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter.”

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“I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”

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“Chief, there is immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.

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And what is immersion based on understanding of principle? It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, divisive speech, harsh speech, talking nonsense, covetousness, ill will, and wrong view.

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Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

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They reflect thus: ‘That teacher who had this doctrine and view: “There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

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Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.

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Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

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They reflect thus: ‘That teacher who had this doctrine and view: “There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

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Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.

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Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

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They reflect thus: ‘That teacher who had this doctrine and view: “The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

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Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.

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Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

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They reflect thus: ‘That teacher who had this doctrine and view: “The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

-

Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.

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Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

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They reflect thus: ‘If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’

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Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.”

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When he said this, Pāṭaliya the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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The Linked Discourses on chiefs are complete.

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Linked Discourses on the Unconditioned

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Chapter One

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SN 43.1Mindfulness of the Body Kāyagatāsatisutta
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At Sāvatthī.

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“Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen …

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And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. And what is the path that leads to the unconditioned? Mindfulness of the body. This is called the path that leads to the unconditioned.

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So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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SN 43.2Serenity and Discernment Samathavipassanāsutta
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“Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen …

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And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. And what is the path that leads to the unconditioned? Serenity and discernment. This is called the path that leads to the unconditioned. …”

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SN 43.3Placing the Mind and Keeping it Connected Savitakkasavicārasutta
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“And what is the path that leads to the unconditioned? Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected. …”

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SN 43.4Emptiness Immersion Suññatasamādhisutta
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“And what is the path that leads to the unconditioned? Emptiness immersion; signless immersion; undirected immersion. …”

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SN 43.5Mindfulness Meditation Satipaṭṭhānasutta
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“And what is the path that leads to the unconditioned? The four kinds of mindfulness meditation. …”

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SN 43.6Right Efforts Sammappadhānasutta
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“And what is the path that leads to the unconditioned? The four right efforts. …”

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SN 43.7Bases of Psychic Power Iddhipādasutta
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“And what is the path that leads to the unconditioned? The four bases of psychic power. …”

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SN 43.8Faculties Indriyasutta
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“And what is the path that leads to the unconditioned? The five faculties. …”

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SN 43.9Powers Balasutta
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“And what is the path that leads to the unconditioned? The five powers. …”

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SN 43.10Awakening Factors Bojjhaṅgasutta
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“And what is the path that leads to the unconditioned? The seven awakening factors. …”

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SN 43.11The Path Maggaṅgasutta
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“And what is the path that leads to the unconditioned? The noble eightfold path. This is called the path that leads to the unconditioned.

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So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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Chapter Two

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SN 43.12The Unconditioned Asaṅkhatasutta
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“Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen …

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And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned.

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And what is the path that leads to the unconditioned? Serenity. This is called the path that leads to the unconditioned.

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So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned.

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Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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“Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen …

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And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned.

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And what is the path that leads to the unconditioned? Discernment. This is called the path that leads to the unconditioned. …”

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“And what is the path that leads to the unconditioned?

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Immersion with placing the mind and keeping it connected. … Immersion without placing the mind, merely keeping it connected. … Immersion without placing the mind or keeping it connected. …

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Emptiness immersion. … Signless immersion. … Undirected immersion. …

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A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. … A mendicant meditates by observing an aspect of feelings … A mendicant meditates by observing an aspect of the mind … A mendicant meditates by observing an aspect of principles …

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A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities are given up. … A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities arise. … A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. …

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A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. … A mendicant develops the basis of psychic power that has immersion due to energy … immersion due to mental development … immersion due to inquiry, and active effort. …

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A mendicant develops the faculty of faith, which relies on seclusion, fading away, and cessation, and ripens as letting go. … A mendicant develops the faculty of energy … mindfulness … immersion … wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. …

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A mendicant develops the power of faith … energy … mindfulness … immersion … wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. …

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A mendicant develops the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. …

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A mendicant develops right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go.

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This is called the path that leads to the unconditioned.

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So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned.

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Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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SN 43.13Uninclined Anatasutta
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“Mendicants, I will teach you the uninclined …”

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(Tell in full as in the unconditioned in the previous chapter.)

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SN 43.14–43Undefiled, Etc. Anāsavādisutta
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“Mendicants, I will teach you the undefiled …

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the truth …

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the far shore …

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the subtle …

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the very hard to see …

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the freedom from old age …

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the constant …

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the not falling apart …

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that in which nothing appears …

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the unproliferated …

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the peaceful …

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the freedom from death …

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the sublime …

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the state of grace …

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the sanctuary …

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the ending of craving …

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the incredible …

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the amazing …

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the untroubled …

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the not liable to trouble …

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extinguishment …

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the unafflicted …

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dispassion …

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purity …

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freedom …

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not clinging …

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the island …

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the protection …

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the shelter …

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the refuge …”

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SN 43.44The Haven Parāyanasutta
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“Mendicants, I will teach you the haven and the path that leads to the haven. Listen …

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And what is the haven? The ending of greed, hate, and delusion. This is called the haven.

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And what is the path that leads to the haven? Mindfulness of the body. This is called the path that leads to the haven.

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So, mendicants, I’ve taught you the haven and the path that leads to the haven. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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(Tell in full as in the unconditioned.)

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The Linked Discourses on the unconditioned are complete.

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Linked Discourses on the Undeclared

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The Chapter on the Undeclared Points

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SN 44.1With Khemā Khemāsutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Now at that time the nun Khemā was wandering in the land of the Kosalans between Sāvatthī and Sāketa when she took up residence in Toraṇavatthu. Then King Pasenadi was traveling from Sāketa to Sāvatthī, and he too stayed in Toraṇavatthu for a single night.

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Then King Pasenadi addressed a man, “Please, mister, check if there’s a suitable ascetic or brahmin in Toraṇavatthu to whom I can pay homage.”

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“Yes, Your Majesty,” replied that man. He searched all over Toraṇavatthu, but he couldn’t see a suitable ascetic or brahmin for the king to pay homage to.

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But he saw that the nun Khemā was staying there, so he went to the king and said to him, “Your Majesty, there’s no ascetic or brahmin in Toraṇavatthu for the king to pay homage to. But there is the nun Khemā, who’s a disciple of the Blessed One, the perfected one, the fully awakened Buddha. She has a good reputation as being astute, competent, clever, learned, a brilliant speaker, and eloquent. Your Majesty may pay homage to her.”

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Then King Pasenadi of Kosala went up to the nun Khemā, bowed, sat down to one side, and said to her:

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“Ma’am, does a realized one still exist after death?”

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“Great king, this has not been declared by the Buddha.”

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“Well then, does a realized one no longer exist after death?”

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“This too has not been declared by the Buddha.”

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“Well then, does a realized one both exist and not exist after death?”

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“This has not been declared by the Buddha.”

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“Well then, does a realized one neither exist nor not exist after death?”

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“This too has not been declared by the Buddha.”

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“Ma’am, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

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“Well then, great king, I’ll ask you about this in return, and you can answer as you like. What do you think, great king?

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Do you have any accountant or finger-tallier or reckoner who can count the grains of sand in the Ganges, that is, how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand?”

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“No, ma’am.”

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“Do you have any accountant or finger-tallier or reckoner who can count the water in the ocean, that is, how many gallons of water there are, how many hundreds or thousands or hundreds of thousands of gallons of water?”

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“No, ma’am. Why is that? Because the ocean is deep, immeasurable, and hard to fathom.”

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“In the same way, great king, any form by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom, like the ocean. To say that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists: none of these apply.

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Any feeling … perception … choices … consciousness by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom, like the ocean. To say that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists: none of these apply.”

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Then King Pasenadi approved and agreed with what the nun Khemā said. Then he got up from his seat, bowed, and respectfully circled her, keeping her on his right, before leaving.

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Then on a later occasion King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. He asked the Buddha exactly the same questions he had asked the nun Khemā, and received the same answers.

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He said, “It’s incredible, sir, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! This one time I went to the nun Khemā and asked her about this matter. And she explained it to me with these words and phrases, just like the Buddha. It’s incredible, sir, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!

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Well, now, sir, I must go. I have many duties, and much to do.”

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“Please, great king, go at your convenience.”

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Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.

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SN 44.2With Anurādha Anurādhasutta
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At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

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Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut. Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him.

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When the greetings and polite conversation were over, they sat down to one side and said to him:

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“Reverend Anurādha, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

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“Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

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When he said this, the wanderers said to him, “This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.” Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seat and left.

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Soon after they had left, Anurādha thought, “If those wanderers were to inquire further, how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuttal and criticism?”

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Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened.

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“What do you think, Anurādha? Is form permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“Is feeling … perception … choices … consciousness permanent or impermanent?”

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“Impermanent, sir.”

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“But if it’s impermanent, is it suffering or happiness?”

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“Suffering, sir.”

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“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

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“No, sir.”

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“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

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Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

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They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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What do you think, Anurādha? Do you regard a realized one as form?”

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“No, sir.”

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“Do you regard a realized one as feeling … perception … choices … consciousness?”

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“No, sir.”

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“What do you think, Anurādha? Do you regard a realized one as in form?”

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“No, sir.”

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“Or do you regard a realized one as distinct from form?”

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“No, sir.”

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“Do you regard a realized one as in feeling … or distinct from feeling … as in perception … or distinct from perception … as in choices … or distinct from choices … as in consciousness … or as distinct from consciousness?”

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“No, sir.”

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“What do you think, Anurādha? Do you regard a realized one as possessing form, feeling, perception, choices, and consciousness?”

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“No, sir.”

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“What do you think, Anurādha? Do you regard a realized one as one who is without form, feeling, perception, choices, and consciousness?”

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“No, sir.”

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“In that case, Anurādha, since you don’t actually find a realized one in this very life, is it appropriate to declare: ‘Reverends, when a realized one is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists’?”

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“No, sir.”

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“Good, good, Anurādha! In the past, as today, what I describe is suffering and the cessation of suffering.”

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SN 44.3With Sāriputta and Koṭṭhita (1st) Paṭhamasāriputtakoṭṭhikasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana.

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Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sāriputta:

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“Reverend Sāriputta, does a realized one still exist after death?”

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“Reverend, this has not been declared by the Buddha.”

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“Well then, does a realized one no longer exist after death? …

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Does a realized one both exist and not exist after death? …

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Does a realized one neither exist nor not exist after death?”

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“This too has not been declared by the Buddha.”

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“Reverend, when asked these questions, you say that they have not been declared by the Buddha. What’s the cause, what’s the reason why they have not been declared by the Buddha?”

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“Reverend, ‘does a realized one still exist after death?’ is included in form. ‘Does a realized one no longer exist after death?’ is included in form. ‘Does a realized one both still exist and no longer exist after death?’ is included in form. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in form.

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‘does a realized one still exist after death?’ is included in feeling … perception … choices … consciousness. ‘Does a realized one no longer exist after death?’ is included in consciousness. ‘Does a realized one both still exist and no longer exist after death?’ is included in consciousness. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in consciousness.

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This is the cause, this is the reason why this has not been declared by the Buddha.”

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SN 44.4With Sāriputta and Koṭṭhita (2nd) Dutiyasāriputtakoṭṭhikasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. …

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(The same down as far as:)

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“What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?”

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“Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or ‘A realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’

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Not truly knowing or seeing feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or ‘A realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘A realized one neither still exists nor no longer exists after death.’

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Truly knowing and seeing form … feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a realized one still exists after death’ or ‘A realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’

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This is the cause, this is the reason why this has not been declared by the Buddha.”

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SN 44.5With Sāriputta and Koṭṭhita (3rd) Tatiyasāriputtakoṭṭhikasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. …

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(The same down as far as:)

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“What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?”

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“Reverend, if you’re not rid of greed, desire, fondness, thirst, passion, and craving for form … feeling … perception … choices … consciousness, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

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If you are rid of greed for form … feeling … perception … choices … consciousness, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

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This is the cause, this is the reason why this has not been declared by the Buddha.”

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SN 44.6With Sāriputta and Koṭṭhita (4th) Catutthasāriputtakoṭṭhikasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana.

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Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākoṭṭhita, and they greeted each other. When the greetings and polite conversation were over, he sat down to one side and said to Mahākoṭṭhita:

-

“Reverend Koṭṭhita, does a realized one still exist after death?” …

-

“Reverend, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

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“Reverend, if you like, love, and enjoy form, and don’t truly see the cessation of form, you think ‘a realized one still exists after death’ or ‘A realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’

-

If you like, love, and enjoy feeling … perception … choices … consciousness, and don’t truly see the cessation of consciousness, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

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If you don’t like, love, and enjoy form … feeling … perception … choices … consciousness, and you truly see the cessation of consciousness, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

-

This is the cause, this is the reason why this has not been declared by the Buddha.”

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“But reverend, could there be another way of explaining why this was not declared by the Buddha?”

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“There could, reverend. If you like, love, and enjoy existence, and don’t truly see the cessation of continued existence, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ If you don’t like, love, and enjoy existence, and you truly see the cessation of continued existence, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This too is a way of explaining why this was not declared by the Buddha.”

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“But reverend, could there be another way of explaining why this was not declared by the Buddha?”

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“There could, reverend.

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If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

-

If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

-

This too is a way of explaining why this was not declared by the Buddha.”

-

“But reverend, could there be another way of explaining why this was not declared by the Buddha?”

-

“There could, reverend.

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If you like, love, and enjoy craving, and don’t truly see the cessation of craving, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

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If you don’t like, love, and enjoy craving, and you truly see the cessation of craving, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

-

This too is a way of explaining why this was not declared by the Buddha.”

-

“But reverend, could there be another way of explaining why this was not declared by the Buddha?”

-

“Seriously, reverend, what more could you want? For one who is freed due to the ending of craving, there is no cycle of rebirths to be found.”

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SN 44.7With Moggallāna Moggallānasutta
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Then the wanderer Vacchagotta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Mahāmoggallāna:

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“Mister Moggallāna, is this right: ‘the cosmos is eternal’?”

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“Vaccha, this has not been declared by the Buddha.”

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“Then is this right: ‘the cosmos is not eternal’ … ‘the cosmos is finite’ … ‘the cosmos is infinite’ … ‘the soul and the body are identical’ … ‘the soul and the body are different things’ … ‘a realized one still exists after death’ … ‘a realized one no longer exists after death’ … ‘a realized one both still exists and no longer exists after death’ … ‘a realized one neither still exists nor no longer exists after death’?”

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“This too has not been declared by the Buddha.”

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“What’s the cause, Mister Moggallāna, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the ascetic Gotama is asked these questions, he does not declare one of these to be true?”

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“Vaccha, the wanderers of other religions regard the eye like this: ‘This is mine, I am this, this is my self.’ They regard the ear … nose … tongue … body … mind like this: ‘This is mine, I am this, this is my self.’

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That’s why, when asked, they declare one of those answers to be true.

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The Realized One, the perfected one, the fully awakened Buddha regards the eye like this: ‘This is not mine, I am not this, this is not my self.’ He regards the ear … nose … tongue … body … mind like this: ‘This is not mine, I am not this, this is not my self.’

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That’s why, when asked, he does not declare one of those answers to be true.”

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Then the wanderer Vacchagotta got up from his seat and went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked the Buddha the same questions, and received the same answers.

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He said, “It’s incredible, Mister Gotama, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Mahāmoggallāna and asked him about this matter. And he explained it to me with these words and phrases, just like Mister Gotama. It’s incredible, Mister Gotama, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

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SN 44.8With Vacchagotta Vacchagottasutta
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Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

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“Mister Gotama, is this right: ‘the cosmos is eternal’?”

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“This has not been declared by me, Vaccha.” …

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“Then is this right: ‘a realized one neither still exists nor no longer exists after death’?”

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“This too has not been declared by me.”

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“What’s the cause, Mister Gotama, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when Mister Gotama is asked these questions, he does not declare one of these to be true?”

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“Vaccha, the wanderers of other religions regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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That’s why, when asked, they declare one of those answers to be true.

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The Realized One doesn’t regard form as self, self as having form, form in self, or self in form. He doesn’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

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That’s why, when asked, he does not declare one of those answers to be true.”

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Then the wanderer Vacchagotta got up from his seat and went to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked Mahāmoggallāna the same questions, and received the same answers.

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He said, “It’s incredible, Mister Moggallāna, it’s amazing. How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Gotama and asked him about this matter. And he explained it to me with these words and phrases, just like Mister Moggallāna. It’s incredible, Mister Moggallāna, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

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SN 44.9The Debating Hall Kutūhalasālāsutta
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Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

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“Mister Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

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This bamboo-staffed ascetic Gosāla … the Jain ascetic of the Ñātika clan … Sañjaya Belaṭṭhiputta … Pakudha Kaccāyana … Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

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This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there.

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But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that this one is reborn here, while that one is reborn there. Rather, he declares that they have cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.’ I had doubt and uncertainty about that: ‘How on earth can I understand the ascetic Gotama’s teaching?’”

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“Vaccha, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter.

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I describe rebirth for someone who has fuel for grasping, not for someone who does not. It’s like a fire which only burns with fuel, not without fuel. In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.”

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“But when a flame is blown away by the wind, what does Mister Gotama say is its fuel then?”

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“At such a time, I say that it’s fueled by the wind. For the wind is its fuel then.”

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“But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does Mister Gotama say is their fuel then?”

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“When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving. For craving is their fuel then.”

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SN 44.10With Ānanda Ānandasutta
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Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“Mister Gotama, does the self survive?” But when he said this, the Buddha kept silent.

-

“Then does the self not survive?” But for a second time the Buddha kept silent. Then the wanderer Vacchagotta got up from his seat and left.

-

And then, not long after Vacchagotta had left, Venerable Ānanda said to the Buddha:

-

“Sir, why didn’t you answer Vacchagotta’s question?”

-

“Ānanda, when Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’ I would have been siding with the ascetics and brahmins who are eternalists. When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’ I would have been siding with the ascetics and brahmins who are annihilationists.

-

When Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’ would that help give rise to the knowledge that all things are not-self?”

-

“No, sir.”

-

“When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’, Vacchagotta—who is already confused—would have got even more confused, thinking: ‘It seems that the self that I once had no longer survives.’”

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SN 44.11With Sabhiya Kaccāna Sabhiyakaccānasutta
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At one time Venerable Sabhiya Kaccāna was staying at Ñātika in the brick house. Then the wanderer Vacchagotta went up to him, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna:

-

“Mister Kaccāna, does a realized one still exist after death?”

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“Vaccha, this has not been declared by the Buddha.”

-

“Well then, does a realized one no longer exist after death?”

-

“This too has not been declared by the Buddha.”

-

“Well then, does a realized one both exist and not exist after death?”

-

“This has not been declared by the Buddha.”

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“Well then, does a realized one neither exist nor not exist after death?”

-

“This too has not been declared by the Buddha.”

-

“Mister Kaccāna, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

-

“In order to describe him as ‘formed’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without anything left over, how could you describe him in any such terms?”

-

“Mister Kaccāna, how long has it been since you went forth?”

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“Not long, reverend: three years.”

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“Well, you’ve learned a lot already, let alone what lies ahead!”

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The Linked Discourses on undeclared questions are complete.

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The Book of the Six Sense Fields is finished.

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The Group of Linked Discourses on the Path

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Linked Discourses on the Eightfold Path

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The Chapter on Ignorance

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SN 45.1Ignorance Avijjāsutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion.

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Knowledge precedes the attainment of skillful qualities, with conscience and prudence following along. A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion.”

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SN 45.2Half the Spiritual Life Upaḍḍhasutta
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So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Townsville. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, good friends, companions, and associates are half the spiritual life.”

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“Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

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And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go. They develop right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

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And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

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SN 45.3Sāriputta Sāriputtasutta
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At Sāvatthī.

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Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, good friends, companions, and associates are the whole of the spiritual life.”

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“Good, good, Sāriputta! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path?

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It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

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And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

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SN 45.4Regarding the Brahmin Jānussoṇi Jāṇussoṇibrāhmaṇasutta
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At Sāvatthī.

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Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the brahmin Jānussoṇi driving out of Sāvatthī in a splendid all-white chariot drawn by mares. The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him.

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When people saw it they exclaimed, “Wow! That’s a divine vehicle! It’s a vehicle fit for divinity!”

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Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding, “Sir, can you point out a divine vehicle in this teaching and training?”

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“I can, Ānanda,” said the Buddha.

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“These are all terms for the noble eightfold path: ‘divine vehicle, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.

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When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion. When right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

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This is a way to understand how these are all terms for the noble eightfold path: ‘vehicle of divine’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”

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That is what the Buddha said.

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Then the Holy One, the Teacher, went on to say:

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“Its qualities of faith and wisdom
are always yoked to the shaft.
Conscience is its pole, mind its strap,
and mindfulness its careful driver.

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The chariot’s equipped with ethics,
its axle is absorption, and energy its wheel.
Equanimity and immersion are the carriage-shaft,
and it’s upholstered with desirelessness.

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Good will, harmlessness, and seclusion
are its weapons,
patience its shield and armor,
as it rolls on to sanctuary from the yoke.

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This supreme divine vehicle
arises in oneself.
The attentive leave the world in it,
sure of winning the victory.”

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SN 45.5What’s the Purpose Kimatthiyasutta
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At Sāvatthī.

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Then several mendicants went up to the Buddha … and said to him:

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“Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The purpose of leading the spiritual life under the Buddha is to completely understand suffering.’

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Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

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“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the purpose of leading the spiritual life under me is to completely understand suffering.

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If wanderers of other religions were to ask you: ‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this: ‘There is.’

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And what is that path? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and the practice for completely understanding suffering. When questioned by wanderers of other religions, that’s how you should answer them.”

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SN 45.6A Mendicant (1st) Paṭhamaaññatarabhikkhusutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

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“Mendicant, the spiritual path is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The ending of greed, hate, and delusion. This is the culmination of the spiritual path.”

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SN 45.7A Mendicant (2nd) Dutiyaaññatarabhikkhusutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha … and said to him:

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“Sir, they speak of ‘the removal of greed, hate, and delusion’. What is this a term for?”

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“Mendicant, the removal of greed, hate, and delusion is a term for the element of extinguishment. It’s used to speak of the ending of defilements.”

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When he said this, the mendicant said to the Buddha:

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“Sir, they speak of ‘freedom from death’. What is freedom from death? And what is the path that leads to freedom from death?”

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“The ending of greed, hate, and delusion. This is called freedom from death. The path that leads to freedom from death is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

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SN 45.8Analysis Vibhaṅgasutta
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At Sāvatthī.

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“Mendicants, I will teach and analyze for you the noble eightfold path. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what is the noble eightfold path? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.

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And what is right thought? It is the thought of renunciation, good will, and harmlessness. This is called right thought.

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And what is right speech? Avoiding speech that’s false, divisive, harsh, or nonsensical. This is called right speech.

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And what is right action? Avoiding killing living creatures, stealing, and sexual activity. This is called right action.

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And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.

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And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. This is called right effort.

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And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness.

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And what is right immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.”

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SN 45.9A Spike Sūkasutta
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At Sāvatthī.

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“Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. Why is that? Because the spike is pointing the wrong way.

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In the same way, a mendicant whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the wrong way.

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Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way.

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In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way.

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And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

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SN 45.10With Nandiya Nandiyasutta
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At Sāvatthī.

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Then the wanderer Nandiya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

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“Mister Gotama, how many things, when developed and cultivated, have extinguishment as their culmination, destination, and end?”

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“These eight things, when developed and cultivated, have extinguishment as their culmination, destination, and end. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things, when developed and cultivated, have extinguishment as their culmination, destination, and end.”

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When he said this, the wanderer Nandiya said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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The Chapter on Meditation

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SN 45.11Meditation (1st) Paṭhamavihārasutta
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At Sāvatthī.

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“Mendicants, I wish to go on retreat for a fortnight. No-one should approach me, except for the one who brings my almsfood.”

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“Yes, sir,” replied those mendicants. And no-one approached him, except for the one who brought the almsfood.

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Then after a fortnight had passed, the Buddha came out of retreat and addressed the mendicants:

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“Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and feeling conditioned by right view. … There’s feeling conditioned by wrong immersion, and feeling conditioned by right immersion.

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There’s feeling conditioned by desire, by thought, and by perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that.

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There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

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SN 45.12Meditation (2nd) Dutiyavihārasutta
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At Sāvatthī.

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“Mendicants, I wish to go on retreat for three months. No-one should approach me, except for the one who brings my almsfood.”

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“Yes, sir,” replied those mendicants. And no-one approached him, except for the one who brought the almsfood.

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Then after three months had passed, the Buddha came out of retreat and addressed the mendicants:

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“Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened.

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I understand that there’s feeling conditioned by wrong view and by the stilling of wrong view, by right view and by the stilling of right view. … There’s feeling conditioned by wrong immersion and by the stilling of wrong immersion, by right immersion and by the stilling of right immersion.

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There’s feeling conditioned by desire and by the stilling of desire, by thought and by the stilling of thought, by perception and by the stilling of perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that.

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There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

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SN 45.13A Trainee Sekkhasutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of this person called ‘a trainee’. How is a trainee defined?”

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“Mendicant, it’s someone who has a trainee’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how a trainee is defined.”

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SN 45.14Arising (1st) Paṭhamauppādasutta
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At Sāvatthī.

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“Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

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SN 45.15Arising (2nd) Dutiyauppādasutta
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At Sāvatthī.

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“Mendicants, these eight things don’t arise to be developed and cultivated apart from the Holy One’s training. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are the eight things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

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SN 45.16Purified (1st) Paṭhamaparisuddhasutta
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At Sāvatthī.

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“Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

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SN 45.17Purified (2nd) Dutiyaparisuddhasutta
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At Sāvatthī.

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“Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training. What eight? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training.”

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SN 45.18At the Chicken Monastery (1st) Paṭhamakukkuṭārāmasutta
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So I have heard. At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

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“Reverend, they speak of this thing called ‘not the spiritual path’. What is not the spiritual path?”

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“Good, good, Reverend Bhadda! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “not the spiritual path”. What is not the spiritual path?’”

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“Yes, reverend.”

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“What is not the spiritual path is simply the wrong eightfold path, that is: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.”

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SN 45.19At the Chicken Monastery (2nd) Dutiyakukkuṭārāmasutta
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At Pāṭaliputta.

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“Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

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“Good, good, Reverend Bhadda! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “the spiritual path”. What is the spiritual path? And what is the culmination of the spiritual path?’”

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“Yes, reverend.”

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“The spiritual path is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

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SN 45.20At the Chicken Monastery (3rd) Tatiyakukkuṭārāmasutta
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At Pāṭaliputta.

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“Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? Who is someone on the spiritual path? And what is the culmination of the spiritual path?”

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“Good, good, Reverend Bhadda! Your approach and articulation are excellent, and it’s a good question. …

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The spiritual path is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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Someone who possesses this noble eightfold path is called someone on the spiritual path.

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The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

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The Chapter on the Wrong Way

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SN 45.21The Wrong Way Micchattasutta
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At Sāvatthī.

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“Mendicants, I will teach you the wrong way and the right way. Listen …

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And what is the wrong way? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong way.

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And what is the right way? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right way.”

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SN 45.22Unskillful Qualities Akusaladhammasutta
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At Sāvatthī.

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“Mendicants, I will teach you skillful and unskillful qualities. Listen …

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And what are unskillful qualities? They are wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. These are called unskillful qualities.

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And what are skillful qualities? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called skillful qualities.”

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SN 45.23Practice (1st) Paṭhamapaṭipadāsutta
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At Sāvatthī.

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“Mendicants, I will teach you the wrong practice and the right practice. Listen …

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And what’s the wrong practice? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice.

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And what’s the right practice? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”

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SN 45.24Practice (2nd) Dutiyapaṭipadāsutta
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At Sāvatthī.

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“Mendicants, I don’t praise wrong practice for laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

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And what’s the wrong practice? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. I don’t praise wrong practice for lay people or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

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I praise right practice for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching. And what’s the right practice? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice. I praise right practice for laypeople and renunciates.

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Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”

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SN 45.25An Untrue Person (1st) Paṭhamaasappurisasutta
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At Sāvatthī.

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“Mendicants, I will teach you an untrue person and a true person. Listen …

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And what is an untrue person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

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And what is a true person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.”

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SN 45.26An Untrue Person (2nd) Dutiyaasappurisasutta
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At Sāvatthī.

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“Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person. Listen …

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And what is an untrue person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

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And what is an even more untrue person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called an even more untrue person.

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And what is a true person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.

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And what is an even truer person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called an even truer person.”

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SN 45.27Pots Kumbhasutta
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At Sāvatthī.

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“A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.

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And what’s the stand for the mind? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the stand for the mind.

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A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.”

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SN 45.28Immersion Samādhisutta
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At Sāvatthī.

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“Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Listen …

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And what is noble right immersion with its vital conditions and its prerequisites? There are right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.

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Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.”

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SN 45.29Feeling Vedanāsutta
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At Sāvatthī.

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“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.

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The noble eightfold path should be developed to completely understand these three feelings. What is the noble eightfold path? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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This noble eightfold path should be developed to completely understand these three feelings.”

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SN 45.30With Uttiya Uttiyasutta
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At Sāvatthī.

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Then Venerable Uttiya went up to the Buddha … and asked him, “Just now, sir, as I was in private retreat this thought came to mind. ‘The Buddha has spoken of the five kinds of sensual stimulation. What are they?’”

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“Good, good, Uttiya! I have spoken of these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that I’ve spoken of.

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The noble eightfold path should be developed to give up these five kinds of sensual stimulation. What is the noble eightfold path? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the noble eightfold path that should be developed to give up these five kinds of sensual stimulation.”

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The Chapter on Practice

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SN 45.31Practice (1st) Paṭhamapaṭipattisutta
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At Sāvatthī.

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“Mendicants, I will teach you the wrong practice and the right practice. Listen …

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And what’s the wrong practice? It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice.

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And what’s the right practice? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”

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SN 45.32Practice (2nd) Dutiyapaṭipattisutta
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At Sāvatthī.

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“Mendicants, I will teach you one practicing wrongly and one practicing rightly. Listen …

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And who is practicing wrongly? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called one practicing wrongly.

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And who is practicing rightly? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called one practicing rightly.”

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SN 45.33Missed Out Viraddhasutta
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At Sāvatthī.

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“Mendicants, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.

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And what is the noble eightfold path? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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Whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.”

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SN 45.34Going to the Far Shore Pāraṅgamasutta
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At Sāvatthī.

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“Mendicants, when these eight things are developed and cultivated they lead to going from the near shore to the far shore. What eight? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When these eight things are developed and cultivated they lead to going from the near shore to the far shore.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

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When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s dominion so hard to pass.

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Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

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you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

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And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world.”

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SN 45.35The Ascetic Life (1st) Paṭhamasāmaññasutta
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At Sāvatthī.

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“Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Listen …

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And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life.

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And what are the fruits of the ascetic life? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the ascetic life.”

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SN 45.36The Ascetic Life (2nd) Dutiyasāmaññasutta
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At Sāvatthī.

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“Mendicants, I will teach you the ascetic life and the goal of the ascetic life. Listen …

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And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life.

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And what is the goal of the ascetic life? The ending of greed, hate, and delusion. This is called the goal of the ascetic life.”

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SN 45.37The Brahmin Life (1st) Paṭhamabrahmaññasutta
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At Sāvatthī.

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“Mendicants, I will teach you life as a brahmin and the fruits of life as a brahmin. Listen …

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And what is life as a brahmin? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called life as a brahmin.

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And what are the fruits of life as a brahmin? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of life as a brahmin.”

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SN 45.38The Brahmin Life (2nd) Dutiyabrahmaññasutta
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At Sāvatthī.

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“Mendicants, I will teach you life as a brahmin and the goal of life as a brahmin. Listen …

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And what is life as a brahmin? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called life as a brahmin.

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And what is the goal of life as a brahmin? The ending of greed, hate, and delusion. This is called the goal of life as a brahmin.”

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SN 45.39The Spiritual Path (1st) Paṭhamabrahmacariyasutta
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At Sāvatthī.

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“Mendicants, I will teach you the spiritual path and the fruits of the spiritual path. Listen …

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And what is the spiritual path? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the spiritual path.

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And what are the fruits of the spiritual path? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the spiritual path.”

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SN 45.40The Spiritual Path (2nd) Dutiyabrahmacariyasutta
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At Sāvatthī.

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“Mendicants, I will teach you the spiritual path and the goal of the spiritual path. Listen …

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And what is the spiritual path? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the spiritual path.

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And what is the goal of the spiritual path? The ending of greed, hate, and delusion. This is called the goal of the spiritual path.”

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The Chapter of Abbreviated Texts on Followers of Other Paths

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SN 45.41The Fading Away of Greed Rāgavirāgasutta
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At Sāvatthī.

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“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The purpose of leading the spiritual life under the Buddha is the fading away of greed.’

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If wanderers of other religions were to ask you: ‘Is there a path and a practice for the fading away of greed?’ You should answer them like this: ‘There is a path and a practice for the fading away of greed.’

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And what is that path, what is that practice for the fading away of greed? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for the fading away of greed.

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When questioned by wanderers of other religions, that’s how you should answer them.”

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SN 45.42–47Six Discourses on Giving Up Fetters, Etc. Saṁyojanappahānādisuttachakka
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“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’ You should answer them like this:

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‘The purpose of leading the spiritual life under the Buddha is to give up the fetters.’ …

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‘… to uproot the underlying tendencies.’ …

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‘… to completely understand the course of time.’ …

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‘… to end the defilements.’ …

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‘… to realize the fruit of knowledge and freedom.’ …

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‘… for knowledge and vision.’ …”

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SN 45.48Extinguishment by Not Grasping Anupādāparinibbānasutta
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At Sāvatthī.

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“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the purpose of leading the spiritual life under the ascetic Gotama?’ You should answer them like this: ‘The purpose of leading the spiritual life under the Buddha is extinguishment by not grasping.’

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If wanderers of other religions were to ask you: ‘Is there a path and a practice for extinguishment by not grasping?’ You should answer them like this: ‘There is a path and a practice for extinguishment by not grasping.’

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And what is that path, what is that practice for extinguishment by not grasping? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for extinguishment by not grasping.

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When questioned by wanderers of other religions, that’s how you should answer them.”

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The Chapter of Abbreviated Texts on the Sun

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SN 45.49Good Friends (1st) Kalyāṇamittasutta
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At Sāvatthī.

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“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way good friendship is the forerunner and precursor of the noble eightfold path for a mendicant. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

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And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

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SN 45.50–54Five Discourses on Accomplishment in Ethics, Etc. (1st) Sīlasampadādisuttapañcaka
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“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant. A mendicant accomplished in ethics can expect …” …

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“… accomplished in enthusiasm …”

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“… accomplished in self-development …”

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“… accomplished in view …”

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“… accomplished in diligence …”

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SN 45.55Accomplishment in Rational Application of Mind (1st) Yonisomanasikārasampadāsutta
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“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way accomplishment in rational application of mind is the forerunner and precursor of the noble eightfold path for a mendicant. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

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And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

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SN 45.56Good Friends (2nd) Dutiyakalyāṇamittasutta
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“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way good friendship is the forerunner and precursor of the noble eightfold path for a mendicant. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

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SN 45.57–61Five Discourses on Accomplishment in Ethics, Etc. (2nd) Dutiyasīlasampadādisuttapañcaka
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“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant. …”

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“… accomplishment in enthusiasm …”

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“… accomplishment in self-development …”

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“… accomplishment in view …”

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“… accomplishment in diligence …”

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SN 45.62Accomplishment in Rational Application of Mind (2nd) Dutiyayonisomanasikārasampadāsutta
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“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

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The Chapter of Abbreviated Texts on One Thing

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SN 45.63Good Friends (1st) Kalyāṇamittasutta
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At Sāvatthī.

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“Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

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SN 45.64–68Five Discourses on Accomplishment in Ethics, Etc. (1st) Sīlasampadādisuttapañcaka
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“Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s accomplishment in ethics. …”

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“… accomplishment in enthusiasm …”

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“… accomplishment in self-development …”

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“… accomplishment in view …”

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“… accomplishment in diligence …”

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SN 45.69Accomplishment in Rational Application of Mind (1st) Yonisomanasikārasampadāsutta
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“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

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SN 45.70Good Friends (2nd) Dutiyakalyāṇamittasutta
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At Sāvatthī.

-

“Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

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SN 45.71–75Five Discourses on Accomplishment in Ethics, Etc. (2nd) Dutiyasīlasampadādisuttapañcaka
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At Sāvatthī.

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“Mendicants, one thing helps give rise to the noble eightfold path. What one thing? It’s accomplishment in ethics. …”

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“… accomplishment in enthusiasm …”

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“… accomplishment in self-development …”

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“… accomplishment in view …”

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“… accomplishment in diligence …”

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SN 45.76Accomplishment in Rational Application of Mind (2nd) Dutiyayonisomanasikārasampadāsutta
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“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

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The Chapter of Abbreviated Texts on One Thing

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SN 45.77Good Friends Kalyāṇamittasutta
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At Sāvatthī.

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“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

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-
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SN 45.78–82Five Discourses on Accomplishment in Ethics, Etc. Sīlasampadādisuttapañcaka
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“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …”

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“… accomplishment in enthusiasm …”

-

“… accomplishment in self-development …”

-

“… accomplishment in view …”

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“… accomplishment in diligence …”

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SN 45.83Accomplishment in Rational Application of Mind Yonisomanasikārasampadāsutta
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“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

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-
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SN 45.84Good Friends (2nd) Dutiyakalyāṇamittasutta
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“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship. A mendicant with good friends can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.”

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SN 45.85–89Five Discourses on Accomplishment in Ethics, Etc. Dutiyasīlasampadādisuttapañcaka
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“Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …”

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“… accomplishment in enthusiasm …”

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“… accomplishment in self-development …”

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“… accomplishment in view …”

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“… accomplishment in diligence …”

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SN 45.90Accomplishment in Rational Application of Mind (2nd) Dutiyayonisomanasikārasampadāsutta
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“… accomplishment in rational application of mind. A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”

-
-

The Chapter of Abbreviated Texts on the Ganges

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SN 45.91Slanting East Paṭhamapācīnaninnasutta
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At Sāvatthī.

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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.92–95Four Discourses on Slanting East Dutiyādipācīnaninnasuttacatukka
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“Mendicants, the Yamunā river slants, slopes, and inclines to the east. …”

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“… the Aciravatī river …”

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“… the Sarabhū river …”

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“… the Mahī river …”

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SN 45.96Sixth Discourse on Slanting East Chaṭṭhapācīnaninnasutta
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“Mendicants, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—slant, slope, and incline towards the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

-

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.97Slanting to the Ocean Paṭhamasamuddaninnasutta
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“Mendicants, the Ganges river slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops the noble eightfold path slants, slopes, and inclines to extinguishment. …”

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SN 45.98–102Five Discourses on Slanting to the Ocean Dutiyādisamuddaninnasuttapañcaka
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“Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …”

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“… the Aciravatī river …”

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“… the Sarabhū river …”

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“… the Mahī river …”

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“… all the great rivers …”

-
-

The Chapter of Abbreviated Texts on the Ganges

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SN 45.103Slanting East Paṭhamapācīnaninnasutta
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

-

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.104–108Five Discourses on Sloping to the East Dutiyādipācīnaninnasuttapañcaka
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“Mendicants, the Yamunā river slants, slopes, and inclines to the east. …”

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-
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“… the Aciravatī river …”

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“… the Sarabhū river …”

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“… the Mahī river …”

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“… all the great rivers …”

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SN 45.109Slanting to the Ocean Paṭhamasamuddaninnasutta
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“Mendicants, the Ganges river slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

-

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.110–114Slanting to the Ocean Dutiyādisamuddaninnasutta
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“Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …”

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“… the Aciravatī river …”

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“… the Sarabhū river …”

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“… the Mahī river …”

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“… all the great rivers …”

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SN 45.115Slanting East Paṭhamapācīnaninnasutta
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

-

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate, finish, and end in freedom from death. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.116–120Slanting East Dutiyādipācīnaninnasutta
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“Mendicants, the Yamunā river slants, slopes, and inclines to the east. …”

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“… the Aciravatī river …”

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“… the Sarabhū river …”

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“… the Mahī river …”

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“… all the great rivers …”

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SN 45.121Slanting to the Ocean Paṭhamasamuddaninnasutta
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“Mendicants, the Ganges river slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

-

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate, finish, and end in freedom from death. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.122–126Sloping to the Ocean Dutiyādisamuddaninnasutta
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“Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …”

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“… the Aciravatī river …”

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“… the Sarabhū river …”

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“… the Mahī river …”

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“… all the great rivers …”

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SN 45.127Slanting East Paṭhamapācīnaninnasutta
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

-

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.128–132Slanting East Dutiyādipācīnaninnasutta
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“Mendicants, the Yamunā river slants, slopes, and inclines to the east. …”

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“… the Aciravatī river …”

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“… the Sarabhū river …”

-

“… the Mahī river …”

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“… all the great rivers …”

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SN 45.133Slanting to the Ocean Paṭhamasamuddaninnasutta
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“Mendicants, the Ganges river slants, slopes, and inclines to the ocean. In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

-

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.134–138Slanting to the Ocean Dutiyādisamuddaninnasutta
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“Mendicants, the Yamunā river slants, slopes, and inclines to the ocean. …”

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“… the Aciravatī river …”

-

“… the Sarabhū river …”

-

“… the Mahī river …”

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“… all the great rivers …”

-
-

The Chapter of Abbreviated Texts on Diligence

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SN 45.139The Realized One Tathāgatasutta
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At Sāvatthī.

-

“Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

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Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

-

Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate, finish, and end in freedom from death. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.

-

Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.”

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SN 45.140Footprints Padasutta
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“The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the noble eightfold path.

-

And how does a mendicant who is diligent develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. … That’s how a mendicant who is diligent develops and cultivates the noble eightfold path.”

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SN 45.141–145A Roof Peak Kūṭādisutta
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“Mendicants, the rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way …”

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(Tell in full as in the previous discourse.)

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“Of all kinds of fragrant root, spikenard is said to be the best. …”

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“Of all kinds of fragrant heartwood, red sandalwood is said to be the best. …”

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“Of all kinds of fragrant flower, jasmine is said to be the best. …”

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“All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. …”

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SN 45.146–148The Moon, Etc. Candimādisutta
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“The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. …”

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“In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. …”

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“Mendicants, cloth from Kāsi is said to be the best kind of woven cloth. …”

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(Tell these in full as in the section on the Realized One.)

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The Chapter on Hard Work

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SN 45.149Hard Work Balasutta
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At Sāvatthī.

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“Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics.

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And how does a mendicant grounded on ethics develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant grounded on ethics develops and cultivates the noble eightfold path.”

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“… which culminate in the removal of greed, hate, and delusion …”

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“… culminate, finish, and end in freedom from death …”

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“… slants, slopes, and inclines to extinguishment …”

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SN 45.150Seeds Bījasutta
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“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities.

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And how does a mendicant develop the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, achieving growth, increase, and maturity in good qualities.”

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SN 45.151Dragons Nāgasutta
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“Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains. When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body. In the same way, a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities.

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And how does a mendicant develop the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path depending on and grounded on ethics, acquiring great and abundant good qualities.”

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SN 45.152Trees Rukkhasutta
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“Mendicants, suppose a tree slants, slopes, and inclines to the east. If it was cut off at the root, where would it fall?”

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“Sir, it would fall in the direction that it slants, slopes, and inclines.”

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“In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”

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SN 45.153Pots Kumbhasutta
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“Mendicants, suppose a pot full of water is tipped over, so the water drains out and doesn’t go back in. In the same way, a mendicant who develops and cultivates the noble eightfold path expels bad, unskillful qualities and doesn’t let them back in.

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And how does a mendicant who develops the noble eightfold path expel bad, unskillful qualities and not let them back in? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path expels bad, unskillful qualities and doesn’t let them back in.”

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SN 45.154A Spike Sūkasutta
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“Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way.

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In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way.

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And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

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SN 45.155The Sky Ākāsasutta
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“Mendicants, various winds blow in the sky. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong. In the same way, when the noble eightfold path is developed and cultivated the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.

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And how are they fully developed? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how they’re fully developed.”

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SN 45.156Storms (1st) Paṭhamameghasutta
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“Mendicants, in the last month of summer, when the dust and dirt is stirred up, a large sudden storm disperses and settles it on the spot. In the same way, a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities on the spot.

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How does a mendicant who develops the noble eightfold path disperse and still bad, unskillful qualities on the spot? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities on the spot.”

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SN 45.157Storms (2nd) Dutiyameghasutta
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“Mendicants, when a large storm has arisen, a strong wind disperses and settles it as it proceeds. In the same way, a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities as they proceed.

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And how does a mendicant who develops the noble eightfold path disperse and still bad, unskillful qualities as they proceed? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the noble eightfold path disperses and stills bad, unskillful qualities as they proceed.”

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SN 45.158A Ship Nāvāsutta
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“Mendicants, suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant develops and cultivates the noble eightfold path their fetters readily collapse and rot away.

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And how do they develop and cultivate the noble eightfold path so that their fetters readily collapse and rot away? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how they develop and cultivate the noble eightfold path so that their fetters readily collapse and rot away.”

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SN 45.159A Guest House Āgantukasutta
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“Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there. In the same way, a mendicant who develops and cultivates the noble eightfold path completely understands by direct knowledge the things that should be completely understood by direct knowledge. They give up by direct knowledge the things that should be given up by direct knowledge. They realize by direct knowledge the things that should be realized by direct knowledge. They develop by direct knowledge the things that should be developed by direct knowledge.

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And what are the things that should be completely understood by direct knowledge? It should be said: the five grasping aggregates. What five? That is: form, feeling, perception, choices, and consciousness. These are the things that should be completely understood by direct knowledge. And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are the things that should be given up by direct knowledge. And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are the things that should be realized by direct knowledge. And what are the things that should be developed by direct knowledge? Serenity and discernment. These are the things that should be developed by direct knowledge.

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And how does a mendicant develop the noble eightfold path in this way? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the eightfold path in this way.”

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SN 45.160A River Nadīsutta
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“Mendicants, suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’

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What do you think, mendicants? Would they succeed?”

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“No, sir. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

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“In the same way, while a mendicant develops and cultivates the noble eightfold path, if rulers or their chief ministers, friends or colleagues, relatives or kin should invite them to accept wealth, saying: ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ It is quite impossible for a mendicant who develops and cultivates the noble eightfold path to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

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And how does a mendicant develop the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the noble eightfold path.”

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The Chapter on Searches

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SN 45.161Searches Esanāsutta
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At Sāvatthī.

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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

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This is the noble eightfold path that should be developed to directly know these three searches.”

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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion.

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This is the noble eightfold path that should be developed to directly know these three searches.”

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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate, finish, and end in freedom from death.

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This is the noble eightfold path that should be developed to directly know these three searches.”

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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The noble eightfold path should be developed to directly know these three searches. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment.

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This is the noble eightfold path that should be developed to directly know these three searches.”

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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The noble eightfold path should be developed to completely understand …”

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(Tell in full with “completely understand” instead of “directly know”.)

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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The noble eightfold path should be developed to finish …”

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(Tell in full with “finish” instead of “directly know”.)

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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The noble eightfold path should be developed to give up …”

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(Tell in full with “give up” instead of “directly know”.)

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SN 45.162Discriminations Vidhāsutta
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“Mendicants, there are three kinds of discrimination. What three? One discriminates, thinking that ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. These are the three kinds of discrimination.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of discrimination. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of discrimination.”

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(Tell in full as in the section on searches.)

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SN 45.163Defilements Āsavasutta
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“Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three defilements.”

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SN 45.164States of Existence Bhavasutta
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“There are these three states of existence. What three? Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of existence.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three states of existence.”

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SN 45.165Forms of Suffering Dukkhatāsutta
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“Mendicants, there are these three forms of suffering. What three? The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing. These are the three forms of suffering.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three forms of suffering.”

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SN 45.166Kinds of Barrenness Khilasutta
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“Mendicants, there are these three kinds of barrenness. What three? Greed, hate, and delusion. These are the three kinds of barrenness.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three kinds of barrenness.”

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SN 45.167Stains Malasutta
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“Mendicants, there are these three stains. What three? Greed, hate, and delusion. These are the three stains.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three stains.”

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SN 45.168Troubles Nīghasutta
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“Mendicants, there are these three troubles. What three? Greed, hate, and delusion. These are the three troubles.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three troubles.”

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SN 45.169Feelings Vedanāsutta
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“Mendicants, there are these three feelings: What three? Pleasant, painful, and neutral feeling. These are the three feelings.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three feelings.”

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SN 45.170Craving Taṇhāsutta
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“Mendicants, there are these three cravings. What three? Craving for sensual pleasures, craving to continue existence, and craving to end existence. These are the three cravings.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three cravings. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

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This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three cravings.”

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Thirst
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“Mendicants, there are these three thirsts. What three? Thirst for sensual pleasures, thirst to continue existence, and thirst to end existence.

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For the direct knowledge, complete understanding, finishing, and giving up of these three thirsts … … which culminates in the removal of greed, hate, and delusion. … which culminates, finishes, and ends in freedom from death. … which slants, slopes, and inclines to extinguishment.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three thirsts.”

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The Chapter on Floods

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SN 45.171Floods Oghasutta
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At Sāvatthī.

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“Mendicants, there are these four floods. What four? The floods of sensuality, desire to be reborn, views, and ignorance. These are the four floods.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four floods.”

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(Tell in full as in the section on searches.)

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SN 45.172Yokes Yogasutta
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“Mendicants, there are these four yokes. What four? The yokes of sensual pleasures, future lives, views, and ignorance. These are the four yokes.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four yokes.”

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SN 45.173Grasping Upādānasutta
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“Mendicants, there are these four kinds of grasping. What four? Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four kinds of grasping.”

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SN 45.174Personal Ties Ganthasutta
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“Mendicants, there are these four ties. What four? The personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth. These are the four ties.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these four ties.”

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SN 45.175Tendencies Anusayasutta
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“Mendicants, there are these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. These are the seven underlying tendencies.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these seven underlying tendencies.”

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SN 45.176Kinds of Sensual Stimulation Kāmaguṇasutta
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“Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five kinds of sensual stimulation.”

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SN 45.177Hindrances Nīvaraṇasutta
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“Mendicants, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five hindrances.”

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SN 45.178Grasping Aggregates Upādānakkhandhasutta
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“Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five grasping aggregates.”

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SN 45.179Lower Fetters Orambhāgiyasutta
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“Mendicants, there are five lower fetters. What five? Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five lowers fetters.”

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SN 45.180Higher Fetters Uddhambhāgiyasutta
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

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This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What is the noble eightfold path? It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion …” “… which culminate, finish, and end in freedom from death …” “… which slant, slope, and incline to extinguishment.

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This is the noble eightfold path that should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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The Linked Discourses on the Path is the first section.

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Linked Discourses on the Awakening Factors

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The Chapter on Mountains

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SN 46.1The Himalaya Himavantasutta
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At Sāvatthī.

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“Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains. When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.

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In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities. And how does a mendicant develop the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities?

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It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.

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They develop the awakening factor of investigation of principles …

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They develop the awakening factor of energy …

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They develop the awakening factor of rapture …

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They develop the awakening factor of tranquility …

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They develop the awakening factor of immersion …

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They develop the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go.

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That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities.”

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SN 46.2The Body Kāyasutta
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At Sāvatthī.

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“Mendicants, this body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.

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And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.

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And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow? There is the feature of harshness. Frequent irrational application of mind to that fuels the arising of ill will, or, when it has arisen, makes it increase and grow.

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And what fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow? There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. Frequent irrational application of mind to them fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow.

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And what fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow? There is the unsettled mind. Frequent irrational application of mind to that fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow.

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And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow? There are things that are grounds for doubt. Frequent irrational application of mind to them fuels the arising of doubt, or, when it has arisen, makes it increase and grow.

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This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.

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This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the seven awakening factors are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.

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And what fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of mindfulness. Frequent rational application of mind to them fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. Frequent rational application of mind to them fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of rapture. Frequent rational application of mind to them fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it? There is tranquility of the body and of the mind. Frequent rational application of mind to that fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it? There are things that are the basis of serenity and freedom from distraction. Frequent rational application of mind to them fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of equanimity. Frequent rational application of mind to them fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it.

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This body is sustained by food. It depends on food to continue, and without food it doesn’t continue. In the same way, the seven awakening factors are sustained by fuel. They depend on fuel to continue, and without fuel they don’t continue.”

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SN 46.3Ethics Sīlasutta
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“Mendicants, when a mendicant is accomplished in ethics, immersion, knowledge, freedom, or the knowledge and vision of freedom, even the sight of them is very helpful, I say. Even to hear them, approach them, pay homage to them, recollect them, or go forth following them is very helpful, I say. Why is that? Because after hearing the teaching of such mendicants, a mendicant will live withdrawn in both body and mind, as they recollect and think about that teaching.

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At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. As they live mindfully in this way they investigate, explore, and inquire into that teaching with wisdom.

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At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it. As they investigate principles with wisdom in this way their energy is roused up and unflagging.

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At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it. When they’re energetic, rapture not of the flesh arises.

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At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it. When the mind is full of rapture, the body and mind become tranquil.

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At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it. When the body is tranquil and one feels bliss, the mind becomes immersed in samādhi.

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At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it. They closely watch over that mind immersed in samādhi.

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At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it.

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When the seven awakening factors are developed and cultivated in this way they can expect seven fruits and benefits. What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they’re extinguished between one life and the next. If not, with the ending of the five lower fetters they’re extinguished upon landing. If not, with the ending of the five lower fetters they’re extinguished without extra effort. If not, with the ending of the five lower fetters they’re extinguished with extra effort. If not, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. When the seven awakening factors are developed and cultivated in this way these are the seven fruits and benefits they can expect.”

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SN 46.4Clothes Vatthasutta
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At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the mendicants: “Reverends, mendicants!”

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“Reverend,” they replied. Sāriputta said this:

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“There are these seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors.

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In the morning, I meditate on whichever of these seven awakening factors I want. At midday, and in the evening, I meditate on whichever of these seven awakening factors I want. If it’s the awakening factor of mindfulness, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides in me I understand the specific reason it subsides. … If it’s the awakening factor of equanimity, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides.

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Suppose that a ruler or their chief minister had a chest full of garments of different colors. In the morning, they’d don whatever pair of garments they wanted. At midday, and in the evening, they’d don whatever pair of garments they wanted.

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In the same way, in the morning, at midday, and in the evening, I meditate on whichever of these seven awakening factors I want. If it’s the awakening factor of mindfulness, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides. … If it’s the awakening factor of equanimity, I know that it’s limitless and that it’s properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides.”

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SN 46.5A Monk Bhikkhusutta
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At Sāvatthī.

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Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of the ‘awakening factors’. How are the awakening factors defined?”

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“Mendicant, they’re called awakening factors because they lead to awakening.

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A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. As they develop the seven awakening factors, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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They’re called awakening factors because they lead to awakening.”

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SN 46.6Kuṇḍaliya Kuṇḍaliyasutta
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At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“Mister Gotama, I like to hang around the monasteries and visit the assemblies. When I’ve finished breakfast, it’s my habit to wander from monastery to monastery, from park to park. There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault. But what benefit does Mister Gotama live for?”

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“The benefit the Realized One lives for, Kuṇḍaliya, is the fruit of knowledge and freedom.”

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“But what things must be developed and cultivated in order to fulfill knowledge and freedom?”

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“The seven awakening factors.”

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“But what things must be developed and cultivated in order to fulfill the seven awakening factors?”

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“The four kinds of mindfulness meditation.”

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“But what things must be developed and cultivated in order to fulfill the four kinds of mindfulness meditation?”

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“The three kinds of good conduct.”

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“But what things must be developed and cultivated in order to fulfill the three kinds of good conduct?”

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“Sense restraint.

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And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct? A mendicant sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they see a disagreeable sight they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will. Their mind and body are steady internally, well settled and well freed.

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Furthermore, a mendicant hears an agreeable sound with the ear … smells an agreeable odor with the nose … tastes an agreeable flavor with the tongue … feels an agreeable touch with the body … knows an agreeable idea with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they know a disagreeable idea they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will. Their mind and body are steady internally, well settled and well freed.

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When a mendicant’s mind and body are steady internally, they’re well settled and well freed when it comes to both agreeable and disagreeable sights, sounds, smells, tastes, touches, and ideas. That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.

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And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation? A mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind. That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation.

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And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

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And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom? A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

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When he said this, the wanderer Kuṇḍaliya said to the Buddha, “Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 46.7A Bungalow Kūṭāgārasutta
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“Mendicants, the rafters of a bungalow all slant, slope, and incline to the peak. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.”

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SN 46.8With Upavāna Upavānasutta
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At one time the venerables Upavāna and Sāriputta were staying near Kosambī, in Ghosita’s Monastery. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Upavāna and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Upavāna:

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“Reverend Upavāna, can a mendicant know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease?”

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“They can, Reverend Sāriputta.

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As a mendicant rouses up the awakening factor of mindfulness, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’ …

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As they rouse up the awakening factor of equanimity, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’

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That’s how a mendicant can know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease.”

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SN 46.9Arisen (1st) Paṭhamauppannasutta
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“Mendicants, these seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

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SN 46.10Arisen (2nd) Dutiyauppannasutta
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“Mendicants, these seven awakening factors don’t arise to be developed and cultivated apart from the Holy One’s training. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors don’t arise to be developed and cultivated apart from the Holy One’s training.”

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The Chapter on Sick

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SN 46.11Living Creatures Pāṇasutta
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“Mendicants, living creatures engage in the four postures: sometimes walking, sometimes standing, sometimes sitting, sometimes lying down. They do so depending on the earth and grounded on the earth. In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics.

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And how does a mendicant develop the seven awakening factors depending on and grounded on ethics? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics.”

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SN 46.12The Simile of the Sun (1st) Paṭhamasūriyūpamasutta
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“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way, for a mendicant good friendship is the forerunner and precursor of the arising of the seven awakening factors. A mendicant with good friends can expect to develop and cultivate the seven awakening factors.

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And how does a mendicant with good friends develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the seven awakening factors.”

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SN 46.13The Simile of the Sun (2nd) Dutiyasūriyūpamasutta
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“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way, for a mendicant rational application of mind is the forerunner and precursor of the arising of the seven awakening factors. A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.

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And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.”

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SN 46.14Sick (1st) Paṭhamagilānasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. Then in the late afternoon, the Buddha came out of retreat, went to Venerable Mahākassapa, sat down on the seat spread out, and said to him:

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“I hope you’re keeping well, Kassapa; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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“Kassapa, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”

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“Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors!”

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That is what the Buddha said. Satisfied, Venerable Mahākassapa approved what the Buddha said. And that’s how he recovered from that illness.

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SN 46.15Sick (2nd) Dutiyagilānasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Mahāmoggallāna was staying on the Vulture’s Peak mountain, and he was sick, suffering, gravely ill. Then in the late afternoon, the Buddha came out of retreat, went to Venerable Moggallāna, sat down on the seat spread out, and said to him:

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“I hope you’re keeping well, Moggallāna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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“Moggallāna, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”

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“Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors!”

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That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said. And that’s how he recovered from that illness.

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SN 46.16Sick (3rd) Tatiyagilānasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time he was sick, suffering, gravely ill. Then Venerable Mahācunda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“Cunda, express your understanding of the awakening factors.”

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“Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that the Buddha has rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.”

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“Indeed, Cunda, these are awakening factors! Indeed, Cunda, these are awakening factors!”

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This is what Cunda said, and the teacher approved. And that’s how the Buddha recovered from that illness.

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SN 46.17Going to the Far Shore Pāraṅgamasutta
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“Mendicants, when these seven awakening factors are developed and cultivated they lead to going from the near shore to the far shore. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors, when developed and cultivated, lead to going from the near shore to the far shore.

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Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

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When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s dominion so hard to pass.

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Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,

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you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.

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And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world.”

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SN 46.18Missed Out Viraddhasutta
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“Mendicants, whoever has missed out on the seven awakening factors has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the seven awakening factors has undertaken the noble path to the complete ending of suffering. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. Whoever has missed out on these seven awakening factors has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these seven awakening factors has undertaken the noble path to the complete ending of suffering.”

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SN 46.19Noble Ariyasutta
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“Mendicants, when these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

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SN 46.20Disillusionment Nibbidāsutta
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“Mendicants, the seven awakening factors, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

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The Chapter with Udāyī

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SN 46.21To Awakening Bodhāyasutta
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Then a mendicant went up to the Buddha … and said to him:

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“Sir, they speak of the ‘awakening factors’. How are the awakening factors defined?”

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“Mendicant, they’re called awakening factors because they lead to awakening. A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They’re called awakening factors because they lead to awakening.”

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SN 46.22A Teaching on the Awakening Factors Bojjhaṅgadesanāsutta
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“Mendicants, I will teach you the seven awakening factors. Listen …

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And what are the seven awakening factors? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors.”

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SN 46.23Grounds Ṭhāniyasutta
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“Mendicants, when you frequently apply the mind to things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows. When you frequently apply the mind to things that are grounds for ill will, ill will arises, and once arisen it increases and grows. When you frequently apply the mind to things that are grounds for dullness and drowsiness, dullness and drowsiness arise, and once arisen they increase and grow. When you frequently apply the mind to things that are grounds for restlessness and remorse, restlessness and remorse arise, and once arisen they increase and grow. When you frequently apply the mind to things that are grounds for doubt, doubt arises, and once arisen it increases and grows.

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When you frequently apply the mind to things that are grounds for the awakening factor of mindfulness, the awakening factor of mindfulness arises, and once arisen it’s fully developed. … When you frequently apply the mind to things that are grounds for the awakening factor of equanimity, the awakening factor of equanimity arises, and once arisen it’s fully developed.”

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SN 46.24Irrational Application of Mind Ayonisomanasikārasutta
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“Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow. And the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity don’t arise, or if they’ve already arisen, they cease.

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When you apply the mind rationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt don’t arise, or if they’ve already arisen they’re given up.

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And the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity arise, and once they’ve arisen, they’re fully developed.”

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SN 46.25Non-decline Aparihāniyasutta
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“Mendicants, I will teach you seven principles that prevent decline. Listen …

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And what are the seven principles that prevent decline? They are the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven principles that prevent decline.”

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SN 46.26The Ending of Craving Taṇhakkhayasutta
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“Mendicants, you should develop the path and the practice that leads to the ending of craving. And what is the path and the practice that leads to the ending of craving? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.” When he said this, Udāyī said to him:

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“Sir, how are the seven awakening factors developed and cultivated so as to lead to the ending of craving?”

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“Udāyī, it’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. As they do so, craving is given up. When craving is given up, deeds are given up. When deeds are given up, suffering is given up. …

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A mendicant develops the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. As they do so, craving is given up. When craving is given up, deeds are given up. When deeds are given up, suffering is given up.

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And so, Udāyī, when craving ends, deeds end; when deeds end suffering ends.”

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SN 46.27The Cessation of Craving Taṇhānirodhasutta
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“Mendicants, you should develop the path and the practice that leads to the cessation of craving. And what is the path and the practice that leads to the cessation of craving? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to the cessation of craving?

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It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion,

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and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is how the seven awakening factors are developed and cultivated so as to lead to the cessation of craving.”

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SN 46.28Helping Penetration Nibbedhabhāgiyasutta
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“Mendicants, I will teach you a path that helps penetration. Listen …

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And what is the path that helps penetration? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.” When he said this, Udāyī said to him:

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“Sir, how are the seven awakening factors developed and cultivated so as to lead to penetration?”

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“Udāyī, it’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. With a mind that has developed the awakening factor of mindfulness, they penetrate and shatter the mass of greed, the mass of hate, and the mass of delusion for the first time. …

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A mendicant develops the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. With a mind that has developed the awakening factor of equanimity, they penetrate and shatter the mass of greed, the mass of hate, and the mass of delusion for the first time.

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This is how are the seven awakening factors are developed and cultivated so as to lead to penetration.”

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SN 46.29One Thing Ekadhammasutta
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“Mendicants, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that are prone to being fettered like the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to giving up the things that are prone to being fettered?

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It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to lead to giving up the things that are prone to being fettered.

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And what are the things that are prone to being fettered? The eye is something that’s prone to being fettered. This is where these fetters, shackles, and attachments arise. The ear … nose … tongue … body … mind is something that’s prone to being fettered. This is where these fetters, shackles, and attachments arise. These are called the things that are prone to being fettered.”

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SN 46.30With Udāyī Udāyisutta
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At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. Then Venerable Udāyī went up to the Buddha … and said to him:

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“It’s incredible, sir, it’s amazing! How helpful my love and respect for the Buddha have been, and my sense of conscience and prudence. For when I was still a layman, I wasn’t helped much by the teaching or the Saṅgha. But when I considered my love and respect for the Buddha, and my sense of conscience and prudence, I went forth from the lay life to homelessness. The Buddha taught me the Dhamma: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

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Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. I comprehended the teaching; I acquired the path. When developed and cultivated as I’m living in such a way, it will bring me to such a state that I will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

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I acquired the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When developed and cultivated as I’m living in such a way, they will bring me to such a state that I will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is the path that I acquired. When developed and cultivated as I’m living in such a way, it will bring me to such a state that I will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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“Good, good, Udāyī! For that is indeed the path that you acquired. When developed and cultivated as you’re living in such a way, it will bring you to such a state that you will understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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The Chapter on Hindrances

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SN 46.31Skillful (1st) Paṭhamakusalasutta
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“Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in diligence and meet at diligence, and diligence is said to be the best of them. A mendicant who is diligent can expect to develop and cultivate the seven awakening factors.

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And how does a diligent mendicant develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a diligent mendicant develops and cultivates the seven awakening factors.”

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SN 46.32Skillful (2nd) Dutiyakusalasutta
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“Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in rational application of mind and meet at rational application of mind, and rational application of mind is said to be the best of them. A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.

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And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.”

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SN 46.33Corruptions Upakkilesasutta
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“Mendicants, there are these five corruptions of native gold. When native gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When native gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

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In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.”

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SN 46.34Not Corruptions Anupakkilesasutta
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“Mendicants, these seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

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SN 46.35Irrational Application of Mind Yonisomanasikārasutta
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“Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow.”

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“Mendicants, when you apply the mind rationally, the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity arise, and once they’ve arisen, they’re fully developed.”

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SN 46.36Growth Buddhisutta
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“Mendicants, when the seven awakening factors are developed and cultivated they lead to growth and progress. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they lead to growth and progress.”

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SN 46.37Obstacles Āvaraṇanīvaraṇasutta
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“Mendicants, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five obstacles and hindrances, corruptions of the heart that weaken wisdom.

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There are these seven awakening factors that are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

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SN 46.38Without Obstacles Anīvaraṇasutta
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“Mendicants, sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.

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What are the five hindrances that are absent? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances that are absent.

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And what are the seven awakening factors that are fully developed? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that are fully developed. Sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.”

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SN 46.39Trees Rukkhasutta
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“Mendicants, there are large trees with tiny seeds and big trunks, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall. And what are those large trees with tiny seeds and big trunks? The peepal, banyan, wavy leaf fig, cluster fig, Moreton Bay fig, and portia. These are the large trees with tiny seeds and big trunks, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall.

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In the same way, take a certain gentleman who has gone forth from the lay life to homelessness, abandoning sensual pleasures. But beset by sensual pleasures that are similar, or even worse, he breaks apart, collapses, and falls.

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There are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

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These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

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SN 46.40Hindrances Nīvaraṇasutta
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“Mendicants, these five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment.

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These seven awakening factors are creators of vision and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are creators of vision and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment.”

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The Chapter on the Wheel-Turning Monarch

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SN 46.41Discriminations Vidhāsutta
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At Sāvatthī.

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“Mendicants, all the ascetics and brahmins in the past who have given up the three discriminations have done so by developing and cultivating the seven awakening factors. All the ascetics and brahmins in the future who will give up the three discriminations will do so by developing and cultivating the seven awakening factors. All the ascetics and brahmins in the present who are giving up the three discriminations do so by developing and cultivating the seven awakening factors.

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What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. All the ascetics and brahmins in the past … future … and present who give up the three discriminations do so by developing and cultivating the seven awakening factors.”

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SN 46.42A Wheel-Turning Monarch Cakkavattisutta
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“Mendicants, when a Wheel-Turning Monarch appears seven treasures appear. What seven? The wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander. When a Wheel-Turning Monarch appears these seven treasures appear.

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When a Realized One, a perfected one, a fully awakened Buddha appears the seven treasures of the awakening factors appear. What seven? The treasures of the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When a Realized One, a perfected one, a fully awakened Buddha appears these seven treasures of the awakening factors appear.”

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SN 46.43About Māra Mārasutta
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“Mendicants, I will teach you a path for crushing Māra’s army. Listen …

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And what is that path? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. This is the path for crushing Māra’s army.”

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SN 46.44Witless Duppaññasutta
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Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of ‘a witless idiot’. How is a witless idiot defined?”

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“Mendicant, they’re called a witless idiot because they haven’t developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called a witless idiot because they haven’t developed and cultivated these seven awakening factors.”

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SN 46.45Wise Paññavantasutta
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“Sir they speak of a person who is ‘wise and clever’. How is a person who is wise and clever defined?”

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“Mendicant, they’re called wise and clever because they’ve developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called wise and clever because they’ve developed and cultivated these seven awakening factors.”

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SN 46.46Poor Daliddasutta
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“Sir, they speak of someone who is ‘poor’. How is a poor person defined?”

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“Mendicant, they’re called poor because they haven’t developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called poor because they haven’t developed and cultivated these seven awakening factors.”

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SN 46.47Prosperous Adaliddasutta
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“Sir, they speak of someone who is ‘prosperous’. How is a prosperous person defined?”

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“Mendicant, they’re called prosperous because they’ve developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They’re called prosperous because they’ve developed and cultivated these seven awakening factors.”

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SN 46.48The Sun Ādiccasutta
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“Mendicants, the dawn is the forerunner and precursor of the sunrise.

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In the same way, for a mendicant good friendship is the forerunner and precursor of the arising of the seven awakening factors. A mendicant with good friends can expect to develop and cultivate the seven awakening factors.

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And how does a mendicant with good friends develop and cultivate the seven awakening factors? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the seven awakening factors.”

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SN 46.49Interior Ajjhattikaṅgasutta
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“Taking into account interior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like rational application of mind. …”

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SN 46.50Exterior Bāhiraṅgasutta
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“Taking into account exterior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like good friendship. …”

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The Chapter on Discussion

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SN 46.51Nourishing Āhārasutta
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At Sāvatthī.

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“Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. Listen …

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And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.

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And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow? There is the feature of harshness. Frequent irrational application of mind to that fuels the arising of ill will, or, when it has arisen, makes it increase and grow.

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And what fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow? There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. Frequent irrational application of mind to that fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow.

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And what fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow? There is the unsettled mind. Frequent irrational application of mind to that fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow.

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And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow? There are things that are grounds for doubt. Frequent irrational application of mind to them fuels the arising of doubt, or, when it has arisen, makes it increase and grow.

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And what fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of mindfulness. Frequent rational application of mind to them fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. Frequent rational application of mind to them fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of rapture. Frequent rational application of mind to them fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it? There is tranquility of the body and of the mind. Frequent rational application of mind to that fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it? There are things that are the basis of serenity and freedom from distraction. Frequent rational application of mind to them fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it.

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And what fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of equanimity. Frequent rational application of mind to them fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it.

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And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth? There is the feature of ugliness. Frequent rational application of mind to that starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.

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And what starves the arising of ill will, or, when it has arisen, starves its increase and growth? There is the heart’s release by love. Frequent rational application of mind to that starves the arising of ill will, or, when it has arisen, starves its increase and growth.

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And what starves the arising of dullness and drowsiness, or, when they have arisen, starves their increase and growth? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them starves the arising of dullness and drowsiness, or, when they have arisen, starves their increase and growth.

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And what starves the arising of restlessness and remorse, or, when they have arisen, starves their increase and growth? There is the settled mind. Frequent rational application of mind to that starves the arising of restlessness and remorse, or, when they have arisen, starves their increase and growth.

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And what starves the arising of doubt, or, when it has arisen, starves its increase and growth? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. Frequent rational application of mind to them starves the arising of doubt, or, when it has arisen, starves its increase and growth.

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And what starves the arising of the awakening factor of mindfulness, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of mindfulness. Not frequently applying the mind to that starves the arising of the awakening factor of mindfulness, or, when it has arisen, starves its full development.

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And what starves the arising of the awakening factor of investigation of principles, or, when it has arisen, starves its full development? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. Not frequently applying the mind to that starves the arising of the awakening factor of investigation of principles, or, when it has arisen, starves its full development.

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And what starves the arising of the awakening factor of energy, or, when it has arisen, starves its full development? There are the elements of initiative, persistence, and exertion. Not frequently applying the mind to that starves the arising of the awakening factor of energy, or, when it has arisen, starves its full development.

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And what starves the arising of the awakening factor of rapture, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of rapture. Not frequently applying the mind to that starves the arising of the awakening factor of rapture, or, when it has arisen, starves its full development.

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And what starves the arising of the awakening factor of tranquility, or, when it has arisen, starves its full development? There is tranquility of the body and of the mind. Not frequently applying the mind to that starves the arising of the awakening factor of tranquility, or, when it has arisen, starves its full development.

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And what starves the arising of the awakening factor of immersion, or, when it has arisen, starves its full development? There are things that are the basis of serenity and freedom from distraction. Not frequently applying the mind to that starves the arising of the awakening factor of immersion, or, when it has arisen, starves its full development.

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And what starves the arising of the awakening factor of equanimity, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of equanimity. Not frequently applying the mind to that starves the arising of the awakening factor of equanimity, or, when it has arisen, starves its full development.”

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SN 46.52Is There a Way? Pariyāyasutta
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Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t we visit the monastery of the wanderers of other religions?”

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Then they went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

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“Reverends, the ascetic Gotama teaches his disciples like this: ‘Mendicants, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’ We too teach our disciples: ‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’ What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

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Those mendicants neither approved nor dismissed that statement of the wanderers of other religions. They got up from their seat, thinking:

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“We will learn the meaning of this statement from the Buddha himself.” Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

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“Mendicants, when wanderers of other religions say this, you should say to them: ‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

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And what is the way in which the five hindrances become ten? Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold. Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold. Dullness is a hindrance; and drowsiness is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold. Restlessness is a hindrance; and remorse is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold. Doubt about internal things is a hindrance; and doubt about external things is also a hindrance. That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold. This is the way in which the five hindrances become ten.

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And what is the way in which the seven awakening factors become fourteen? Mindfulness of internal things is the awakening factor of mindfulness; and mindfulness of external things is also the awakening factor of mindfulness. That’s how what is concisely referred to as ‘the awakening factor of mindfulness’ becomes twofold.

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Investigating, exploring, and inquiring into internal things with wisdom is the awakening factor of investigation of principles; and investigating, exploring, and inquiring into external things with wisdom is also the awakening factor of investigation of principles. That’s how what is concisely referred to as ‘the awakening factor of investigation of principles’ becomes twofold.

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Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy. That’s how what is concisely referred to as ‘the awakening factor of energy’ becomes twofold.

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Rapture while placing the mind and keeping it connected is the awakening factor of rapture; and rapture without placing the mind and keeping it connected is also the awakening factor of rapture. In this way what is concisely referred to as ‘the awakening factor of rapture’ becomes twofold.

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Physical tranquility is the awakening factor of tranquility; and mental tranquility is also the awakening factor of tranquility. In this way what is concisely referred to as ‘the awakening factor of tranquility’ becomes twofold.

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Immersion while placing the mind and keeping it connected is the awakening factor of immersion; and immersion without placing the mind and keeping it connected is also the awakening factor of immersion. In this way what is concisely referred to as ‘the awakening factor of immersion’ becomes twofold.

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Equanimity for internal things is the awakening factor of equanimity; and equanimity for external things is also the awakening factor of equanimity. In this way what is concisely referred to as ‘the awakening factor of equanimity’ becomes twofold. This is the way in which the seven awakening factors become fourteen.”

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SN 46.53Fire Aggisutta
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Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.

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(The same as the previous discourse.)

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“Mendicants, when wanderers of other religions say this, you should say to them: ‘Reverends, which awakening factors should not be developed when the mind is sluggish? And which awakening factors should be developed at that time? Which awakening factors should not be developed when the mind is restless? And which awakening factors should be developed at that time?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element.

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I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

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When the mind is sluggish, it’s the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s hard to stimulate a sluggish mind with these things.

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Suppose someone wanted to make a small fire flare up. If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, could they make it flare up?”

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“No, sir.”

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“In the same way, when the mind is sluggish, it’s the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s hard to stimulate a sluggish mind with these things.

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When the mind is sluggish, it’s the right time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s easy to stimulate a sluggish mind with these things.

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Suppose someone wanted to make a small fire flare up. If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, could they make it flare up?”

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“Yes, sir.”

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“In the same way, when the mind is sluggish, it’s the right time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s easy to stimulate a sluggish mind with these things.

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When the mind is restless, it’s the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s hard to settle a restless mind with these things.

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Suppose someone wanted to extinguish a great mass of fire. If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, could they extinguish it?”

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“No, sir.”

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“In the same way, when the mind is restless, it’s the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s hard to settle a restless mind with these things.

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When the mind is restless, it’s the right time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s easy to settle a restless mind with these things.

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Suppose someone wanted to extinguish a great mass of fire. If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, could they extinguish it?”

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“Yes, sir.”

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“In the same way, when the mind is restless, it’s the right time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it’s easy to settle a restless mind with these things. But mindfulness is always useful, I say.”

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SN 46.54Full of Love Mettāsahagatasutta
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At one time the Buddha was staying in the land of the Koliyans, where they have a town called Haliddavasana. Then several mendicants robed up in the morning and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them, “It’s too early to wander for alms in Haliddavasana. Why don’t we visit the monastery of the wanderers of other religions?”

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Then they went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

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“Reverends, the ascetic Gotama teaches his disciples like this: ‘Come, mendicants, give up these five hindrances, corruptions of the heart that weaken wisdom, and meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.’

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We too teach our disciples in just the same way. What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

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Those mendicants neither approved nor dismissed that statement of the wanderers of other religions. They got up from their seat, thinking:

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“We will learn the meaning of this statement from the Buddha himself.” Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

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“Mendicants, when wanderers of other religions say this, you should say to them: ‘But reverends, how is the heart’s release by love developed? What is its destination, apex, fruit, and culmination? How is the heart’s release by compassion developed? What is its destination, apex, fruit, and end? How is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end? How is the heart’s release by equanimity developed? What is its destination, apex, fruit, and end?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

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And how is the heart’s release by love developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by love together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. The apex of the heart’s release by love is the beautiful, I say, for a mendicant who has not penetrated to a higher freedom.

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And how is the heart’s release by compassion developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by compassion together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. The apex of the heart’s release by compassion is the dimension of infinite space, I say, for a mendicant who has not penetrated to a higher freedom.

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And how is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by rejoicing together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. The apex of the heart’s release by rejoicing is the dimension of infinite consciousness, I say, for a mendicant who has not penetrated to a higher freedom.

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And how is the heart’s release by equanimity developed? What is its destination, apex, fruit, and end? It’s when a mendicant develops the heart’s release by equanimity together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. Or else, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. The apex of the heart’s release by equanimity is the dimension of nothingness, I say, for a mendicant who has not penetrated to a higher freedom.”

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SN 46.55With Saṅgārava Saṅgāravasutta
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At Sāvatthī.

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Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“What is the cause, Mister Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?”

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“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

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In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

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In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

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In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

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In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

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In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced.

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There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

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Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it.

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In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

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Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

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Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it.

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In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

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Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

-

Suppose there is a bowl of water that is not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it.

-

In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

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Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

-

Suppose there is a bowl of water that is not stirred by the wind, churning, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it.

-

In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

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Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

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Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it.

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In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do spring to mind, let alone those that are practiced.

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These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

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When he said this, Saṅgārava said to the Buddha, “Excellent, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 46.56With Prince Abhaya Abhayasutta
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So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for not knowing and not seeing. Not knowing and not seeing have no cause or reason. There is no cause or reason for knowing and seeing. Knowing and seeing have no cause or reason.’ What does the Buddha say about this?”

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“Prince, there are causes and reasons for not knowing and not seeing. Not knowing and not seeing have causes and reasons. There are causes and reasons for knowing and seeing. Knowing and seeing have causes and reasons.”

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“But sir, what is the cause and reason for not knowing and not seeing? How do not knowing and not seeing have causes and reasons?”

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“There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.

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Furthermore, there’s a time when the heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, without truly knowing and seeing the escape from doubt that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.”

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“Sir, what is the name of this exposition of the teaching?”

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“These are called the ‘hindrances’, prince.”

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“Indeed, Blessed One, these are hindrances! Indeed, Holy One, these are hindrances! Overcome by even a single hindrance you wouldn’t truly know or see, let alone all five hindrances.

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But sir, what is the cause and reason for knowing and seeing? How do knowing and seeing have causes and reasons?”

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“It’s when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. They truly know and see with a mind that has developed the awakening factor of mindfulness. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.

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Furthermore, a mendicant develops the awakening factor of investigation of principles … energy … rapture … tranquility … immersion … equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They truly know and see with a mind that has developed the awakening factor of equanimity. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.”

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“Sir, what is the name of this exposition of the teaching?”

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“These are called the ‘awakening factors’, prince.”

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“Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors! Endowed with even a single awakening factor you would truly know and see, let alone all seven awakening factors. When climbing Mount Vulture’s Peak I became fatigued in body and mind. But this has now faded away. And I’ve comprehended the teaching.”

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The Chapter on Breathing

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SN 46.57A Skeleton Aṭṭhikamahapphalasutta
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At Sāvatthī.

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“Mendicants, when the perception of a skeleton is developed and cultivated it’s very fruitful and beneficial. How so? It’s when a mendicant develops the perception of a skeleton together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the perception of a skeleton, when developed and cultivated, is very fruitful and beneficial.”

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“When the perception of a skeleton is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there’s something left over, non-return. How so?…”

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“Mendicants, when the perception of a skeleton is developed and cultivated it leads to great benefit. How so?…”

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“Mendicants, when the perception of a skeleton is developed and cultivated it leads to great sanctuary from the yoke. How so?…”

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“Mendicants, when the perception of a skeleton is developed and cultivated it leads to great inspiration. How so?…”

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“Mendicants, when the perception of a skeleton is developed and cultivated it leads to dwelling in great ease. How so?…”

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SN 46.58Worm-Infested Puḷavakasutta
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“Mendicants, when the perception of a worm-infested corpse is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.59Livid Vinīlakasutta
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“Mendicants, when the perception of a livid corpse is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.60Split Open Vicchiddakasutta
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“Mendicants, when the perception of a split open corpse is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.61Bloated Uddhumātakasutta
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“Mendicants, when the perception of a bloated corpse is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.62Love Mettāsutta
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“Mendicants, when love is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.63Compassion Karuṇāsutta
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“Mendicants, when compassion is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.64Rejoicing Muditāsutta
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“Mendicants, when rejoicing is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.65Equanimity Upekkhāsutta
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“Mendicants, when equanimity is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.66Breathing Ānāpānasutta
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“Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. …”

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The Chapter on Cessation

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SN 46.67Ugliness Asubhasutta
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“Mendicants, when the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.68Death Maraṇasutta
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“Mendicants, when the perception of death is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.69Repulsiveness of Food Āhārepaṭikūlasutta
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“Mendicants, when the perception of repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.70Dissatisfaction Anabhiratisutta
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“Mendicants, when the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.71Impermanence Aniccasutta
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“Mendicants, when the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.72Suffering in Impermanence Dukkhasutta
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“Mendicants, when the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.73Not-Self in Suffering Anattasutta
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“Mendicants, when the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.74Giving Up Pahānasutta
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“Mendicants, when the perception of giving up is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.75Dispassion Virāgasutta
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“Mendicants, when the perception of dispassion is developed and cultivated it’s very fruitful and beneficial. …”

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SN 46.76Cessation Nirodhasutta
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“Mendicants, when the perception of cessation is developed and cultivated it’s very fruitful and beneficial. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how, when the perception of cessation is developed and cultivated, it’s very fruitful and beneficial.

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When the perception of cessation is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there’s something left over, non-return. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. When the perception of cessation is developed and cultivated in this way you can expect one of two results: enlightenment in this very life, or if there’s something left over, non-return.”

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“The perception of cessation, when developed and cultivated, leads to great benefit … great sanctuary from the yoke … great inspiration … great ease. How so? It’s when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the perception of cessation, when developed and cultivated, leads to great benefit … great sanctuary from the yoke … great inspiration … great ease.”

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The Chapter of Abbreviated Texts on the Ganges

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SN 46.77–88The Ganges River, Etc. Gaṅgāpeyyālavagga
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.”

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(Tell in full for each of the different rivers as in SN 45.91–102.)

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The Chapter on Diligence

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SN 46.89–98A Realized One, Etc. Appamādavagga
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“Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet …”

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(Tell in full as in SN 45.139–148.)

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The Chapter on Hard Work

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SN 46.99–110Hard Work, Etc. Balakaraṇīyavagga
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“Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”

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(Tell in full as in SN 45.149–160.)

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The Chapter on Searches

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SN 46.111–120Searches, Etc. Esanāvagga
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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”

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(Tell in full as in SN 45.161–170.)

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The Chapter on Floods

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SN 46.121–129Floods Oghādisutta
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“Mendicants, there are these four floods. What four? The floods of sensuality, desire to be reborn, views, and ignorance.”

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(Tell in full as in SN 45.171–179.)

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SN 46.130Higher Fetters Uddhambhāgiyasutta
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At Sāvatthī.

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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.

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What seven? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which culminate in the removal of greed, hate, and delusion. …”

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“… which culminate, finish, and end in freedom from death …”

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“… which slant, slope, and incline to extinguishment …

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The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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Another Chapter of Abbreviated Texts on the Ganges

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SN 46.131–142More on the Ganges River, Etc. Punagaṅgāpeyyālavagga
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(Tell in full as in SN 45.103–114, removal of greed version.)

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Another Chapter on Diligence

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SN 46.143–152Another Series on a Realized One, Etc. Punaappamādavagga
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(Tell in full as in SN 45.139–148, removal of greed version.)

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Another Chapter on Hard Work

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SN 46.153–164Hard Work, Etc. Punabalakaraṇīyavagga
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(Tell in full as in SN 45.149–160, removal of greed version.)

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Another Chapter on Searches

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SN 46.165–174Another Series on Searches, Etc. Punaesanāvagga
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(Tell in full as in SN 45.161–170.)

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Another Chapter on Floods

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SN 46.175–184Another Series on Floods, Etc. Punaoghavagga
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(Tell in full as in SN 45.171–180.)

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(Tell in full as in the chapter on removal of greed, hate, and delusion.)

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(The Linked Discourses on Awakening Factors should be told in full just as the Linked Discourses on the Path.)

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The Linked Discourses on the Awakening Factors is the second section.

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Linked Discourses on Mindfulness Meditation

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The Chapter on Ambapālī the Courtesan

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SN 47.1In Ambapālī’s Mango Grove Ambapālisutta
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So I have heard. At one time the Buddha was staying near Vesālī, in Ambapālī’s Mango Grove. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. What four?

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It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

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That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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SN 47.2Mindful Satisutta
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At one time the Buddha was staying near Vesālī, in Ambapālī’s mango grove. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, a mendicant should live mindful and aware. This is my instruction to you.

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And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

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And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant acts with situational awareness. A mendicant should live mindful and aware. This is my instruction to you.”

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SN 47.3A Monk Bhikkhusutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“This is exactly how some silly people ask me for something. But when the teaching has been explained they think only of following me around.”

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“Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”

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“Well then, mendicant, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation in three ways, depending on and grounded on ethics.

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What four?

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Meditate observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of the body externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of the body internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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Or meditate observing an aspect of feelings internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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Or meditate observing an aspect of the mind internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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Or meditate observing an aspect of principles internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop the four kinds of mindfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

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And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

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Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

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SN 47.4At Sālā Sālasutta
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At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. There the Buddha addressed the mendicants:

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“Mendicants, those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established in the four kinds of mindfulness meditation. What four? Please, reverends, meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to truly know the body. Meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to truly know feelings. Meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to truly know the mind. Meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to truly know principles.

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Those mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to fully understand the body. They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to fully understand feelings. They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to fully understand the mind. They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to fully understand principles.

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Those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, detached from the body. They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, detached from feelings. They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, detached from the mind. They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, detached from principles.

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Those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established in these four kinds of mindfulness meditation.”

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SN 47.5A Heap of the Unskillful Akusalarāsisutta
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At Sāvatthī.

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There the Buddha said:

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“Rightly speaking, mendicants, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful.

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Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful.”

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SN 47.6A Hawk Sakuṇagghisutta
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“Once upon a time, mendicants, a hawk suddenly swooped down and grabbed a quail. And as the quail was being carried off he wailed, ‘I’m so unlucky, so unfortunate, to have roamed out of my territory into the domain of others. If today I’d roamed within my own territory, the domain of my fathers, this hawk wouldn’t have been able to beat me by fighting.’

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‘So, quail, what is your own territory, the domain of your fathers?’

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‘It’s a ploughed field covered with clods of earth.’

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Confident in her own strength, the hawk was not daunted or intimidated. She released the quail, saying, ‘Go now, quail. But even there you won’t escape me!’

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Then the quail went to a ploughed field covered with clods of earth. He climbed up a big clod, and standing there, he said to the hawk: ‘Come get me, hawk! Come get me, hawk!’

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Confident in her own strength, the hawk was not daunted or intimidated. She folded her wings and suddenly swooped down on the quail. When the quail knew that the hawk was nearly there, he slipped under that clod. But the hawk crashed chest-first right there.

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That’s what happens when you roam out of your territory into the domain of others.

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So, mendicants, don’t roam out of your own territory into the domain of others. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you.

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And what is not a mendicant’s own territory but the domain of others? It’s the five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is not a mendicant’s own territory but the domain of others.

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You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.

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And what is a mendicant’s own territory, the domain of the fathers? It’s the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is a mendicant’s own territory, the domain of the fathers.”

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SN 47.7A Monkey Makkaṭasutta
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“Mendicants, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go, while in others, monkeys can go but not humans. There are also level, pleasant places where both monkeys and humans can go. There hunters lay snares of tar on the monkey trails to catch the monkeys.

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The monkeys who are not foolhardy and reckless see the tar and avoid it from afar. But a foolish and reckless monkey goes up to the tar and grabs it with a hand. He gets stuck there. Thinking to free his hand, he grabs it with his other hand. He gets stuck there. Thinking to free both hands, he grabs it with a foot. He gets stuck there. Thinking to free both hands and foot, he grabs it with his other foot. He gets stuck there. Thinking to free both hands and feet, he grabs it with his snout. He gets stuck there.

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And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him. The hunter spears him, pries him off that tarred block of wood, and goes wherever he wants.

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That’s what happens when you roam out of your territory into the domain of others.

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So, mendicants, don’t roam out of your own territory into the domain of others. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you.

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And what is not a mendicant’s own territory but the domain of others? It’s the five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is not a mendicant’s own territory but the domain of others.

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You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.

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And what is a mendicant’s own territory, the domain of the fathers? It’s the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is a mendicant’s own territory, the domain of the fathers.”

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SN 47.8Cooks Sūdasutta
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“Mendicants, suppose a foolish, incompetent, unskillful cook was to serve a ruler or their chief minister with an extravagant variety of curries: superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.

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But that cook didn’t take their master’s hint: ‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’

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That foolish, incompetent, unskillful cook doesn’t get presented with clothes, wages, or bonuses. Why is that? Because they don’t take their master’s hint.

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In the same way, a foolish, incompetent, unskillful mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, their mind doesn’t enter immersion, and their corruptions aren’t given up. But they don’t take the hint. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, the mind doesn’t enter immersion, and the corruptions aren’t given up. But they don’t take the hint.

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That foolish, incompetent, unskillful mendicant doesn’t get blissful meditations in this very life, nor do they get mindfulness and situational awareness. Why is that? Because they don’t take their mind’s hint.

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Suppose an astute, competent, skillful cook was to serve a ruler or their chief minister with an extravagant variety of curries: superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.

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And that cook took their master’s hint: ‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’

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That astute, competent, skillful cook gets presented with clothes, wages, and bonuses. Why is that? Because they take their master’s hint.

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In the same way, an astute, competent, skillful mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, their mind enters immersion, and their corruptions are given up. They take the hint. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, their mind enters immersion, and their corruptions are given up. They take the hint.

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That astute, competent, skillful mendicant gets blissful meditations in this very life, and they get mindfulness and situational awareness. Why is that? Because they take their mind’s hint.”

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SN 47.9Sick Gilānasutta
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So I have heard. At one time the Buddha was staying near Vesālī, at the little village of Beluva. There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.”

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“Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva.

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After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then it occurred to the Buddha:

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“It would not be appropriate for me to be fully extinguished before informing my attendants and taking leave of the mendicant Saṅgha. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” So that is what he did. Then the Buddha’s illness died down.

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Soon after the Buddha had recovered from that sickness, he left his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, it’s fantastic that the Buddha is comfortable, that he’s keeping well, and that he’s getting by. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind. Still, at least I was consoled by the thought that the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”

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“But what could the mendicant Saṅgha expect from me now, Ānanda? I’ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.

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If there’s anyone who thinks: ‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha. But the Realized One doesn’t think like this, so why should he bring something up regarding the Saṅgha?

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Now I am old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart keeps going by relying on straps, in the same way, the Realized One’s body keeps going as if it were relying on straps.

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Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.

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So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

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And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

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Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

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SN 47.10The Nuns’ Quarters Bhikkhunupassayasutta
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Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out. Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:

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“Honorable Ānanda, several nuns meditate with their minds firmly established in the four kinds of mindfulness meditation. They have realized a higher distinction than they had before.”

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“That’s how it is, sisters! That’s how it is, sisters! Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to realize a higher distinction than they had before.”

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Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left. Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

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“That’s so true, Ānanda! That’s so true! Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to realize a higher distinction than they had before.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered. That mendicant should direct their mind towards an inspiring subject as a basis for meditation. As they do so, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. Then they reflect: ‘I have accomplished the goal for which I directed my mind. Let me now pull back.’ They pull back, and neither place the mind nor keep it connected. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’

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Furthermore, a mendicant meditates by observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, based on principles there arises physical tension, or mental sluggishness, or the mind is externally scattered. That mendicant should direct their mind towards an inspiring subject as a basis for meditation. As they do so, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. Then they reflect: ‘I have accomplished the goal for which I directed my mind. Let me now pull back.’ They pull back, and neither place the mind nor keep it connected. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’ That’s how there is directed development.

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And how is there undirected development? Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’ Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’ Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’ Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’ That’s how there is undirected development.

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So, Ānanda, I’ve taught you directed development and undirected development. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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The Chapter at Nālandā

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SN 47.11A Great Man Mahāpurisasutta
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At Sāvatthī.

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Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

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“Sir, they speak of ‘a great man’. How is a great man defined?”

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“Sāriputta, someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.

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And how does someone have a free mind? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate observing an aspect of principles, their mind becomes dispassionate, and is freed from the defilements by not grasping. That’s how someone has a free mind.

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Someone whose mind is free is a great man, I say. If their mind is not free, I say they’re not a great man.”

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SN 47.12At Nāḷandā Nālandasutta
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At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”

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“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’

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What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

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“No, sir.”

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“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

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“No, sir.”

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“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

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“No, sir.”

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“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”

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“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks, ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’

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In the same way, I understand this by inference from the teaching: ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”

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“Good, good, Sāriputta! So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. Though there will be some silly people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”

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SN 47.13With Cunda Cundasutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill. And the novice Cunda was his carer.

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Then Venerable Sāriputta was fully extinguished from that sickness. Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:

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“Sir, Venerable Sāriputta has become fully quenched. This is his bowl and robe.”

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“Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”

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“Yes, sir,” replied Cunda.

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Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, this novice Cunda says that Venerable Sāriputta has become fully quenched. This is his bowl and robe. Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings don’t spring to mind.”

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“Well, Ānanda, when Sāriputta was fully quenched, did he take away your entire spectrum of ethical conduct, of immersion, of wisdom, of freedom, or of the knowledge and vision of freedom?”

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“No, sir, he did not. But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions. I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.”

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“Ānanda, did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

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Suppose there was a large tree standing with heartwood, and the largest branch fell off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully quenched.

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How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

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So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

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And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

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Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

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SN 47.14At Ukkacelā Ukkacelasutta
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At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river, together with a large Saṅgha of mendicants. It was not long after Sāriputta and Moggallāna had become fully quenched. Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of mendicants.

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Then the Buddha looked around the Saṅgha of mendicants, who were silent. He addressed them:

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“Mendicants, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully quenched. When Sāriputta and Moggallāna were alive, my assembly was never empty; I had no concern for any region where they stayed. The Buddhas of the past or the future have pairs of chief disciples who are no better than Sāriputta and Moggallāna were to me.

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It’s an incredible and amazing quality of such disciples that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies.

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And it’s an incredible and amazing quality of the Realized One that when such a pair of disciples becomes fully quenched he does not sorrow or lament. How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

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Suppose there was a large tree standing with heartwood, and the largest branches fell off. In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully quenched.

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How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.

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So mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

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And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

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Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

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SN 47.15With Bāhiya Bāhiyasutta
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At Sāvatthī.

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Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Well then, Bāhiya, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

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What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

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And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Bāhiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bāhiya became one of the perfected.

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SN 47.16With Uttiya Uttiyasutta
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At Sāvatthī.

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Then Venerable Uttiya went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Well then, Uttiya, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

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What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you’ll pass beyond Death’s dominion.”

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And then Venerable Uttiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Uttiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Uttiya became one of the perfected.

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SN 47.17Noble Ariyasutta
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“Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What four?

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It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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When these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

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SN 47.18Divinity Brahmasutta
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At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

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Then as he was in private retreat this thought came to his mind, “The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

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What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

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Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

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“That’s so true, Blessed One! That’s so true, Holy One! Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

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What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

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That’s what the divinity Sahampati said. Then he went on to say:

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“The compassionate one, who sees the ending of rebirth,
understands the path to convergence.
By this path people crossed over before,
will cross, and are crossing.”

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SN 47.19At Sedaka Sedakasutta
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At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. There the Buddha addressed the mendicants:

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“Once upon a time, mendicants, a pole acrobat of the corpse-workers set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’

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‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders.

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Then the pole acrobat of the corpse-workers said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I’ll look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’

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When he said this, Medakathālikā said to her teacher, ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’

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That’s the way,” said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.

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And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.

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Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”

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SN 47.20The Finest Lady in the Land Janapadakalyāṇīsutta
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So I have heard. At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. There the Buddha addressed the mendicants, “Mendicants!”

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“Venerable sir,” they replied. The Buddha said this:

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“Mendicants, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather. And the finest lady in the land would dance and sing in a most thrilling way. On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather.

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Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. They’d say to him, ‘Mister, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land. And a man with a drawn sword will follow right behind you. Wherever you spill even a drop, he’ll chop off your head right there.’

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What do you think, mendicants? Would that person lose focus on that bowl, and negligently get distracted outside?”

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“No, sir.”

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“I’ve made up this simile to make a point. And this is what it means. ‘A bowl of oil filled to the brim’ is a term for mindfulness of the body.

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So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

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The Chapter on Ethics and Duration

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SN 47.21Ethics Sīlasutta
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So I have heard. At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

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“Reverend Ānanda, the Buddha has spoken of skillful ethics. What’s their purpose?”

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“Good, good, Reverend Bhadda! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘The Buddha has spoken of skillful ethics. What’s their purpose?’”

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“Yes, reverend.”

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“The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation.”

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SN 47.22Long Lasting Ciraṭṭhitisutta
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The same setting.

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“What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final quenching of the Realized One? What is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

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“Good, good, Reverend Bhadda! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘What is the cause, Reverend Ānanda, what is the reason why the true teaching does not last long after the final quenching of the Realized One? What is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?’”

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“Yes, reverend.”

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“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”

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SN 47.23Decline Parihānasutta
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At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

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“What’s the cause, Reverend Ānanda, what’s the reason why the true teaching declines? And what’s the cause, what’s the reason why the true teaching doesn’t decline?”

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“Good, good, Reverend Bhadda! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘What’s the cause, what’s the reason why the true teaching declines? And what’s the cause, what’s the reason why the true teaching doesn’t decline?’”

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“Yes, reverend.”

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“It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching declines. It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t decline.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching declines. And it’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t decline.”

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SN 47.24Plain Version Suddhasutta
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At Sāvatthī.

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“Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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These are the four kinds of mindfulness meditation.”

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SN 47.25A Certain Brahmin Aññatarabrāhmaṇasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“What is the cause, Mister Gotama, what is the reason why the true teaching does not last long after the final quenching of the Realized One? And what is the cause, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

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“Brahmin, it’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”

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When he said this, the brahmin said to the Buddha, “Excellent, Mister Gotama! Excellent! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

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SN 47.26Partly Padesasutta
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At one time the venerables Sāriputta, Mahāmoggallāna, and Anuruddha were staying near Sāketa, in the Thorny Wood. Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:

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“Reverend, they speak of this person called ‘a trainee’. How is a trainee defined?”

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“Reverends, a trainee is someone who has partly developed the four kinds of mindfulness meditation.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. A trainee is someone who has partly developed the four kinds of mindfulness meditation.”

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SN 47.27Completely Samattasutta
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The same setting.

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“Reverend, they speak of this person called ‘an adept’. How is an adept defined?”

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“Reverends, an adept is someone who has completely developed the four kinds of mindfulness meditation.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. An adept is someone who has completely developed the four kinds of mindfulness meditation.”

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SN 47.28The World Lokasutta
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The same setting. “Reverend Anuruddha, what things have you developed and cultivated to attain great direct knowledge?”

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“Reverend, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation.

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What four? It’s when I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

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And it’s because of developing and cultivating these four kinds of mindfulness meditation that I directly know the thousandfold galaxy.”

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SN 47.29With Sirivaḍḍha Sirivaḍḍhasutta
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At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the householder Sirivaḍḍha was sick, suffering, gravely ill. Then he addressed a man:

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“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

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“Yes, sir,” that man replied. He did as Sirivaḍḍha asked. Ānanda consented with silence.

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Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Sirivaḍḍha, sat down on the seat spread out, and said to him:

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“I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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“So you should train like this: ‘I’ll meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I’ll meditate on an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.’ That’s how you should train.”

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“These four kinds of mindfulness meditation that were taught by the Buddha are found in me, and I exhibit them. For I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

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“You’re fortunate, householder, so very fortunate! You have declared the fruit of non-return.”

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SN 47.30With Mānadinna Mānadinnasutta
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The same setting. Now at that time the householder Mānadinna was sick, suffering, gravely ill. Then he addressed a man:

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“Please, mister, go to Venerable Ānanda …” …

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. When I experience such painful feelings I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

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“You’re fortunate, householder, so very fortunate! You have declared the fruit of non-return.”

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The Chapter on Not Learned From Anyone Else

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SN 47.31Not Learned From Anyone Else Ananussutasutta
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At Sāvatthī.

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“‘This is the observation of an aspect of the body.’ Such, mendicants, was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This observation of an aspect of the body should be developed.’ … ‘This observation of an aspect of the body has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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‘This is the observation of an aspect of feelings.’ … ‘This observation of an aspect of feelings should be developed.’ … ‘This observation of an aspect of feelings has been developed.’ …

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‘This is the observation of an aspect of the mind.’ … ‘This observation of an aspect of the mind should be developed.’ … ‘This observation of an aspect of the mind has been developed.’ …

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‘This is the observation of an aspect of principles.’ … ‘This observation of an aspect of principles should be developed.’ … ‘This observation of an aspect of principles has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

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SN 47.32Fading Away Virāgasutta
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“Mendicants, these four kinds of mindfulness meditation, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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These four kinds of mindfulness meditation, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

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SN 47.33Missed Out Viraddhasutta
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“Mendicants, whoever has missed out on the four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”

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SN 47.34Developed Bhāvitasutta
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“Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they lead to going from the near shore to the far shore.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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When these four kinds of mindfulness meditation are developed and cultivated they lead to going from the near shore to the far shore.”

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SN 47.35Mindful Satisutta
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At Sāvatthī.

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“Mendicants, a mendicant should live mindful and aware. This is my instruction to you.

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And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

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And how is a mendicant aware? It’s when a mendicant knows feelings as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. That’s how a mendicant is aware. A mendicant should live mindful and aware. This is my instruction to you.”

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SN 47.36Enlightenment Aññāsutta
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“Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. These are the four kinds of mindfulness meditation.

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Because of developing and cultivating these four kinds of mindfulness meditation, one of two results can be expected: enlightenment in this very life, or if there’s something left over, non-return.”

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SN 47.37Desire Chandasutta
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“Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for the body. When desire is given up they realize freedom from death.

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They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for feelings. When desire is given up they realize freedom from death.

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They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for the mind. When desire is given up they realize freedom from death.

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They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they give up desire for principles. When desire is given up they realize freedom from death.”

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SN 47.38Complete Understanding Pariññātasutta
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“Mendicants, there are these four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand the body. When the body is completely understood they realize freedom from death.

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They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand feelings. When feelings are completely understood they realize freedom from death.

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They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand the mind. When the mind is completely understood they realize freedom from death.

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They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they do so they completely understand principles. When principles are completely understood they realize freedom from death.”

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SN 47.39Development Bhāvanāsutta
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“Mendicants, I will teach you the development of the four kinds of mindfulness meditation. Listen …

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And what is the development of the four kinds of mindfulness meditation? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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This is the development of the four kinds of mindfulness meditation.”

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SN 47.40Analysis Vibhaṅgasutta
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“Mendicants, I will teach you mindfulness meditation, the development of mindfulness meditation, and the practice that leads to the development of mindfulness meditation. Listen …

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And what is mindfulness meditation? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called mindfulness meditation.

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And what is the development of mindfulness meditation? It’s when a mendicant meditates observing the body as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. They observe feelings … mind … principles as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called the development of mindfulness meditation.

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And what is the practice that leads to the development of mindfulness meditation? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of mindfulness meditation.”

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The Chapter on Freedom From Death

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SN 47.41Freedom From Death Amatasutta
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At Sāvatthī.

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“Mendicants, you should meditate with your mind firmly established in the four kinds of mindfulness meditation. Don’t let freedom from death escape you. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. You should meditate with your mind firmly established in the four kinds of mindfulness meditation. Don’t let freedom from death escape you.”

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SN 47.42Origin Samudayasutta
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“Mendicants, I will teach you the origin and the ending of the four kinds of mindfulness meditation. Listen …

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And what is the origin of the body? The body originates from food. When food ceases, the body ends.

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Feelings originate from contact. When contact ceases, feelings end.

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The mind originates from name and form. When name and form cease, the mind ends.

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Principles originate from application of mind. When application of mind ends, principles end.”

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SN 47.43The Path Maggasutta
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At Sāvatthī.

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There the Buddha addressed the mendicants: “Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

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What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’

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And then the divinity Sahampati, knowing my train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

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What four? A mendicant would meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or they’d meditate observing an aspect of feelings … or mind … or principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’

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That’s what the divinity Sahampati said. Then he went on to say:

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“The compassionate one, who sees the ending of rebirth,
understands the path to convergence.
By this path people crossed over before,
will cross over, and are crossing over.’”

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SN 47.44Mindful Satisutta
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“Mendicants, a mendicant should live mindfully. This is my instruction to you.

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And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful. A mendicant should live mindfully. This is my instruction to you.”

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SN 47.45A Heap of the Skillful Kusalarāsisutta
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“Rightly speaking, mendicants, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. For these four kinds of mindfulness meditation are entirely a heap of the skillful.”

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SN 47.46Restraint in the Monastic Code Pātimokkhasaṁvarasutta
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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Well then, mendicant, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Live restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

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What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”

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And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

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Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

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He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

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SN 47.47Bad Conduct Duccaritasutta
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Then a mendicant went up to the Buddha … and said:

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“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

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“Well then, mendicant, you should purify the starting point of skillful qualities. What is the beginning of skillful qualities? Give up bad conduct by way of body, speech, and mind and develop good conduct by way of body, speech, and mind. When you’ve done this, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics.

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What four? Meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop the four kinds of mindfulness meditation in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” …

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And that mendicant became one of the perfected.

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SN 47.48Friends Mittasutta
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“Mendicants, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of mindfulness meditation.”

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SN 47.49Feelings Vedanāsutta
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“Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings. The four kinds of mindfulness meditation should be developed to completely understand these three feelings.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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These four kinds of mindfulness meditation should be developed to completely understand these three feelings.”

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SN 47.50Defilements Āsavasutta
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“Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.

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The four kinds of mindfulness meditation should be developed to give up these three defilements.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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These four kinds of mindfulness meditation should be developed to give up these three defilements.”

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The Chapter of Abbreviated Texts on the Ganges

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SN 47.51–62Twelve Discourses on the Ganges River, Etc. Gaṅgāpeyyālavagga
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the four kinds of mindfulness meditation slant, slope, and incline to extinguishment? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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That’s how a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.”

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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The Chapter on Diligence

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SN 47.63–72The Realized One Appamādavagga
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“Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet …”

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(Tell in full as in SN 45.139–148.)

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The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

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The Chapter on Hard Work

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SN 47.73–84Hard Work, Etc. Balakaraṇīyavagga
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“Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”

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(Tell in full as in SN 45.149–160.)

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Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

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The Chapter on Searches

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SN 47.85–94Searches, Etc. Esanāvagga
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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”

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(Tell in full as in SN 45.161–170.)

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Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

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The Chapter on Floods

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SN 47.95–104Higher Fetters, Etc. Oghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The four kinds of mindfulness meditation should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.

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What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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These four kinds of mindfulness meditation should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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(The Linked Discourses on Mindfulness Meditation should be told in full as in the Linked Discourses on the Path. These ten discourses correspond to SN 45.171–179, with the above as the final discourse.)

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Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

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The Linked Discourses on Mindfulness Meditation is the third section.

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Linked Discourses on the Faculties

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The Chapter on the Plain Version

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SN 48.1Plain Version Suddhikasutta
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At Sāvatthī.

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There the Buddha said:

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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.”

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SN 48.2A Stream-Enterer (1st) Paṭhamasotāpannasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to truly understand these five faculties’ gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 48.3A Stream-Enterer (2nd) Dutiyasotāpannasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 48.4A Perfected One (1st) Paṭhamaarahantasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

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SN 48.5A Perfected One (2nd) Dutiyaarahantasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

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SN 48.6Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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There are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to these five faculties. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 48.7Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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“Mendicants, there are ascetics and brahmins who don’t understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation. They don’t understand the faculty of energy … mindfulness … immersion … wisdom, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation. They do understand the faculty of energy … mindfulness … immersion … wisdom, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 48.8Should Be Seen Daṭṭhabbasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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And where should the faculty of faith be seen? In the four factors of stream-entry.

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And where should the faculty of energy be seen? In the four right efforts.

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And where should the faculty of mindfulness be seen? In the four kinds of mindfulness meditation.

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And where should the faculty of immersion be seen? In the four absorptions.

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And where should the faculty of wisdom be seen? In the four noble truths.

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These are the five faculties.”

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SN 48.9Analysis (1st) Paṭhamavibhaṅgasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith.

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And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the faculty of energy.

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And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the faculty of mindfulness.

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And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

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And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the faculty of wisdom.

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These are the five faculties.”

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SN 48.10Analysis (2nd) Dutiyavibhaṅgasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith.

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And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called the faculty of energy.

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And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. They meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called the faculty of mindfulness.

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And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the faculty of immersion.

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And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the faculty of wisdom.

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These are the five faculties.”

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The Chapter on Weaker

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SN 48.11Gain Paṭilābhasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith.

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And what is the faculty of energy? The energy that’s gained in connection with the four right efforts. This is called the faculty of energy.

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And what is the faculty of mindfulness? The mindfulness that’s gained in connection with the four kinds of mindfulness meditation. This is called the faculty of mindfulness.

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And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

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And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the faculty of wisdom.

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These are the five faculties.”

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SN 48.12In Brief (1st) Paṭhamasaṁkhittasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of teachings. If they’re weaker still, they’re a follower by faith.”

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SN 48.13In Brief (2nd) Dutiyasaṁkhittasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

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So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.”

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SN 48.14In Brief (3rd) Tatiyasaṁkhittasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

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So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These five faculties are not a waste, I say.”

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SN 48.15In Detail (1st) Paṭhamavitthārasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.”

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SN 48.16In Detail (2nd) Dutiyavitthārasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

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So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.”

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SN 48.17In Detail (3rd) Tatiyavitthārasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.

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So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. These five faculties are not a waste, I say.”

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SN 48.18Practicing Paṭipannasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re practicing to realize the fruit of perfection … a non-returner … practicing to realize the fruit of non-return … a once-returner … practicing to realize the fruit of once-return … a stream-enterer … practicing to realize the fruit of stream-entry. Someone who totally and utterly lacks these five faculties is an outsider who belongs with the ordinary persons, I say.”

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SN 48.19Endowed Sampannasutta
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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, they speak of someone who is ‘accomplished regarding the faculties’. How is someone accomplished regarding the faculties defined?”

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“Mendicant, it’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom that lead to peace and awakening. This is how someone who is accomplished regarding the faculties is defined.”

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SN 48.20The Ending of Defilements Āsavakkhayasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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It’s because of developing and cultivating these five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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The Chapter on the Six Faculties

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SN 48.21Future Lives Punabbhavasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. As long as I didn’t truly understand these five faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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But when I did truly understand these five faculties’ gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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SN 48.22The Life Faculty Jīvitindriyasutta
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“Mendicants, there are these three faculties. What three? The faculties of femininity, masculinity, and life. These are the three faculties.”

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SN 48.23The Faculty of Enlightenment Aññindriyasutta
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“Mendicants, there are these three faculties. What three? The faculty of understanding that one’s enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened. These are the three faculties.”

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SN 48.24A One-Seeder Ekabījīsutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of teachings … a follower by faith.”

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SN 48.25Plain Version Suddhakasutta
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“Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. These are the six faculties.”

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SN 48.26A Stream-Enterer Sotāpannasutta
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“Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. A noble disciple comes to truly understand these six faculties’ origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 48.27A Perfected One Arahantasutta
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“Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. A mendicant comes to be freed by not grasping after truly understanding these six faculties’ origin, ending, gratification, drawback, and escape.

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Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

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SN 48.28Awakened Sambuddhasutta
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“Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind.

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As long as I didn’t truly understand these six faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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But when I did truly understand these six faculties’ gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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SN 48.29Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
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“Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind.

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There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 48.30Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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“Mendicants, there are ascetics and brahmins who don’t understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. They don’t understand the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. They understand the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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The Chapter on the Pleasure Faculty

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SN 48.31Plain Version Suddhikasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. These are the five faculties.”

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SN 48.32A Stream-Enterer Sotāpannasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 48.33A Perfected One Arahantasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape.

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Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

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SN 48.34Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

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There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 48.35Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

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Mendicants, there are ascetics and brahmins who don’t understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. There are ascetics and brahmins who don’t understand the faculty of pain … happiness … sadness … equanimity, its origin, its cessation, and the practice that leads to its cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. There are ascetics and brahmins who do understand the faculty of pain … happiness … sadness … equanimity, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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SN 48.36Analysis (1st) Paṭhamavibhaṅgasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

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And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

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And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

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And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

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And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

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And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

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These are the five faculties.”

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SN 48.37Analysis (2nd) Dutiyavibhaṅgasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

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And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

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And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

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And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

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And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

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And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

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In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling.

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These are the five faculties.”

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SN 48.38Analysis (3rd) Tatiyavibhaṅgasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

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And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

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And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

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And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

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And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

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And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

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In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling.

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That’s how these five faculties, depending on how they’re explained, having been five become three, and having been three become five.”

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SN 48.39The Simile of the Fire Sticks Kaṭṭhopamasutta
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“Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

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The faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.

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The faculty of pain arises dependent on a contact to be experienced as painful. When in a state of pain, you understand: ‘I’m in a state of pain.’ With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain ceases and stops.

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The faculty of happiness arises dependent on a contact to be experienced as happiness. When in a state of happiness, you understand: ‘I’m in a state of happiness.’ With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness ceases and stops.

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The faculty of sadness arises dependent on a contact to be experienced as sadness. When in a state of sadness, you understand: ‘I’m in a state of sadness.’ With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness ceases and stops.

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The faculty of equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.

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When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

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In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.

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The faculty of pain … happiness … sadness … equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.”

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SN 48.40Irregular Order Uppaṭipāṭikasutta
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“Mendicants, there are these five faculties. What five? The faculties of pain, sadness, pleasure, happiness, and equanimity.

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While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises. They understand: ‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of pain to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without anything left over. And where does that faculty of pain that’s arisen cease without anything left over? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s where the faculty of pain that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.

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While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises. They understand: ‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of sadness to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without anything left over. And where does that faculty of sadness that’s arisen cease without anything left over? It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s where the faculty of sadness that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.

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While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises. They understand: ‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of pleasure to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without anything left over. And where does that faculty of pleasure that’s arisen cease without anything left over? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That’s where the faculty of pleasure that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

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While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises. They understand: ‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of happiness to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without anything left over. And where does that faculty of happiness that’s arisen cease without anything left over? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s where the faculty of happiness that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.

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While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises. They understand: ‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible for the faculty of equanimity to arise without a basis, a source, a condition, or a reason.’ They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without anything left over. And where does that faculty of equanimity that’s arisen cease without anything left over? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That’s where the faculty of equanimity that’s arisen ceases without anything left over. They’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”

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The Chapter on Old Age

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SN 48.41Old Age Jarādhammasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then in the late afternoon, the Buddha came out of retreat and sat warming his back in the last rays of the sun.

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Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said:

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“It’s incredible, sir, it’s amazing, how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it’s apparent that there has been a deterioration in your faculties of eye, ear, nose, tongue, and body.”

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“That’s how it is, Ānanda. When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die. The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it’s apparent that there has been a deterioration in the faculties of eye, ear, nose, tongue, and body.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Curse this wretched old age,
which makes you so ugly.
That’s how much this delightful puppet
is ground down by old age.

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Even if you live for a hundred years,
you’ll still end up dying.
Death spares no-one,
but crushes all underfoot.”

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SN 48.42The Brahmin Uṇṇābha Uṇṇābhabrāhmaṇasutta
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At Sāvatthī.

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Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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“Mister Gotama, these five faculties have different domains and different ranges, and don’t experience each others’ domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”

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“Brahmin, these five faculties have different domains and different ranges, and don’t experience each others’ domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”

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“But Mister Gotama, what does the mind have recourse to?”

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“The mind has recourse to mindfulness.”

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“But what does mindfulness have recourse to?”

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“Mindfulness has recourse to freedom.”

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“But what does freedom have recourse to?”

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“Freedom has recourse to extinguishment.”

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“But what does extinguishment have recourse to?”

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“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. For extinguishment is the culmination, destination, and end of the spiritual life.”

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And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

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Then, not long after he had left, the Buddha addressed the mendicants: “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”

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“On the western wall, sir.”

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“In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. If he were to pass away at this time, he would be bound by no fetter that might return him to this world.”

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SN 48.43At Sāketa Sāketasutta
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So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. There the Buddha addressed the mendicants: “Mendicants, is there a method in which the five faculties become the five powers, and the five powers become the five faculties?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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“Mendicants, there is a method in which the five faculties become the five powers, and the five powers become the five faculties.

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And what is that method? The faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

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Suppose that there was a river slanting, sloping, and inclining to the east, and in the middle was an island. There’s a method in which that river can be reckoned to have just one stream. But there’s also a method in which that river can be reckoned to have two streams.

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And what’s the method in which that river can be reckoned to have just one stream? By taking into account the water to the east and the west of the island, that river can be reckoned to have just one stream.

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And what’s the method in which that river can be reckoned to have two streams? By taking into account the water to the north and the south of the island, that river can be reckoned to have two streams.

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By the same method, the faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

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It’s because of developing and cultivating the five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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SN 48.44At the Eastern Gate Pubbakoṭṭhakasutta
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So I have heard. At one time the Buddha was staying in Sāvatthī at the eastern gate. Then the Buddha said to Venerable Sāriputta:

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“Sāriputta, do you have faith that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death?”

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“Sir, in this case I don’t rely on faith in the Buddha’s claim that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death. There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter. I have known, seen, understood, realized, and experienced this with wisdom. I have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death.”

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“Good, good, Sāriputta! There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death.”

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SN 48.45At the Eastern Monastery (1st) Paṭhamapubbārāmasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. There the Buddha addressed the mendicants: “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

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“Our teachings are rooted in the Buddha. …”

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“A mendicant must develop and cultivate one faculty so that they can declare enlightenment. What one? The faculty of wisdom. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized. This is the one faculty that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’.”

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SN 48.46At the Eastern Monastery (2nd) Dutiyapubbārāmasutta
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The same setting.

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“Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

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“Our teachings are rooted in the Buddha. …”

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“A mendicant must develop and cultivate two faculties so that they can declare enlightenment. What two? Noble wisdom and noble freedom. For their noble wisdom is the faculty of wisdom. And their noble freedom is the faculty of immersion.

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These are the two faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’.”

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SN 48.47At the Eastern Monastery (3rd) Tatiyapubbārāmasutta
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The same setting.

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“Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

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“Our teachings are rooted in the Buddha. …”

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“A mendicant must develop and cultivate four faculties so that they can declare enlightenment. What four? The faculties of energy, mindfulness, immersion, and wisdom.

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These are the four faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’.”

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SN 48.48At the Eastern Monastery (4th) Catutthapubbārāmasutta
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The same setting.

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“Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

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“Our teachings are rooted in the Buddha. …”

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“A mendicant must develop and cultivate five faculties so that they can declare enlightenment. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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These are the five faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’.”

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SN 48.49About Bhāradvāja the Alms-Gatherer Piṇḍolabhāradvājasutta
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So I have heard. At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.

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Now at that time Venerable Bhāradvāja the Alms-Gatherer had declared enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

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Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said, “What reason does Bhāradvāja the Alms-Gatherer see for doing this?”

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“It’s because Bhāradvāja the Alms-Gatherer has developed and cultivated three faculties that he declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

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What three? The faculties of mindfulness, immersion, and wisdom.

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It’s because Bhāradvāja the Alms-Gatherer has developed and cultivated these three faculties that he declares enlightenment.

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What’s the culmination of these three faculties? They culminate in ending. In the ending of what? Of rebirth, old age, and death.

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It’s because he sees that they culminate in the ending of rebirth, old age, and death that Bhāradvāja the Alms-Gatherer declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

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SN 48.50At Āpaṇa Āpaṇasutta
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So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town called Āpaṇa. Then the Buddha said to Venerable Sāriputta:

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“Sāriputta, would a noble disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?”

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“Sir, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.

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You can expect that a faithful noble disciple will live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. For their energy is the faculty of energy.

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You can expect that a faithful and energetic noble disciple will be mindful, with utmost mindfulness and alertness, able to remember and recall what was said and done long ago. For their mindfulness is the faculty of mindfulness.

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You can expect that a faithful, energetic, and mindful noble disciple will, relying on letting go, gain immersion, gain unification of mind. For their samādhi is the faculty of immersion.

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You can expect that a faithful, energetic, mindful noble disciple with their mind immersed in samādhi will understand this: ‘Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime. That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ For their noble wisdom is the faculty of wisdom.

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When a noble disciple has tried again and again, recollected again and again, entered immersion again and again, and understood with wisdom again and again, they will be confident of this: ‘I have previously heard of these things. But now I have direct meditative experience of them, and see them with penetrating wisdom.’ For their faith is the faculty of faith.”

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“Good, good, Sāriputta!

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Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”

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The Buddha then repeated Sāriputta’s answer word for word.

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The Chapter on the Boar’s Cave

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SN 48.51At Sālā Sālasutta
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So I have heard. At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. There the Buddha addressed the mendicants: “Mendicants, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.

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And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. The lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

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SN 48.52In the Land of the Mallas Mallikasutta
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So I have heard. At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa. There the Buddha addressed the mendicants:

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“Mendicants, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed. But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.

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It’s just like in a bungalow. As long as the roof peak is not lifted into place, the rafters are not stable or fixed. But when the roof peak is lifted into place, the rafters become stable and fixed.

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In the same way, as long as noble knowledge hasn’t arisen for a noble disciple the four faculties are not stable and fixed. But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.

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What four? The faculties of faith, energy, mindfulness, and immersion. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.”

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SN 48.53A Trainee Sekhasutta
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So I have heard. At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. There the Buddha addressed the mendicants: “Mendicants, is there a way that a mendicant who is a trainee, standing at the level of a trainee, can understand that they are a trainee? And that a mendicant who is an adept, standing at the level of an adept, can understand that they are an adept?”

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“Our teachings are rooted in the Buddha. …”

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“There is a way that a mendicant who is a trainee, standing at the level of a trainee, can understand that they are a trainee, and that a mendicant who is an adept, standing at the level of an adept, can understand that they are an adept.

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And what is a way that a mendicant who is a trainee can understand that they are a trainee? It’s when a mendicant who is a trainee truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is a way that a mendicant who is a trainee can understand that they are a trainee.

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Furthermore, a mendicant who is a trainee reflects: ‘Is there any other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha?’ They understand: ‘There is no other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha.’ This too is a way that a mendicant who is a trainee can understand that they are a trainee.

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Furthermore, a mendicant who is a trainee understands the five faculties: faith, energy, mindfulness, immersion, and wisdom. And although they don’t have direct meditative experience of their destination, apex, fruit, and culmination, they do see them with penetrating wisdom. This too is a way that a mendicant who is a trainee can understand that they are a trainee.

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And what is the way that a mendicant who is an adept can understand that they are an adept? It’s when a mendicant who is an adept understands the five faculties: faith, energy, mindfulness, immersion, and wisdom. They have direct meditative experience of their destination, apex, fruit, and culmination, and they see them with penetrating wisdom. This is a way that a mendicant who is an adept can understand that they are an adept.

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Furthermore, a mendicant who is an adept understands the six faculties: eye, ear, nose, tongue, body, and mind. They understand: ‘These six faculties will totally and utterly cease without anything left over. And no other six faculties will arise anywhere anyhow.’ This too is a way that a mendicant who is an adept can understand that they are an adept.”

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SN 48.54Footprints Padasutta
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“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.

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And what are the steps that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are steps that lead to awakening, in that they lead to becoming awakened.

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The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.”

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SN 48.55Heartwood Sārasutta
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“Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.

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And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.

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Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

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SN 48.56Grounded Patiṭṭhitasutta
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“Mendicants, when a mendicant is grounded in one thing the five faculties become developed, well developed. What one thing? Diligence. And what is diligence? It’s when a mendicant looks after their mind when it comes to defilements and things that stimulate defilements. As they do so the faculties of faith, energy, mindfulness, immersion, and wisdom are fully developed. That’s how when a mendicant is grounded in one thing the five faculties become developed, well developed.”

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SN 48.57With the Divinity Sahampati Sahampatibrahmasutta
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At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

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Then as he was in private retreat this thought came to his mind, “When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death.”

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Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

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“That’s so true, Blessed One! That’s so true, Holy One! When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death.

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Once upon a time, sir, I lived the spiritual life under the fully awakened Buddha Kassapa. There they knew me as the mendicant Sahaka. Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the realm of divinity. There they know me as the divinity Sahampati.

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That’s so true, Blessed One! That’s so true, Holy One! I know and see how when these five faculties are developed and cultivated they culminate, finish, and end in freedom from death.”

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SN 48.58The Boar’s Cave Sūkarakhatasutta
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At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave. Then the Buddha said to Venerable Sāriputta:

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“Sāriputta, considering what benefit does a mendicant with defilements ended, while still alive, continue to show utmost devotion for the Realized One or his instructions?”

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“Sir, it is considering the supreme sanctuary from the yoke that a mendicant with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”

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“Good, good, Sāriputta! For it is considering the supreme sanctuary from the yoke that a mendicant whose defilements are ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.

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And what is that supreme sanctuary from the yoke?”

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“It’s when a mendicant with defilements ended develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which lead to peace and awakening. It is considering this supreme sanctuary from the yoke that a mendicant with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”

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“Good, good, Sāriputta! For this is that supreme sanctuary from the yoke.

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And what is that utmost devotion that a mendicant with defilements ended, while still alive, continues to show towards the Realized One or his instructions?”

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“It’s when a mendicant with defilements ended maintains respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. This is that utmost devotion.”

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“Good, good, Sāriputta! For this is that utmost devotion that a mendicant with defilements ended, while still alive, continues to show towards the Realized One or his instructions.”

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SN 48.59Arising (1st) Paṭhamauppādasutta
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At Sāvatthī.

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“Mendicants, these five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

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SN 48.60Arising (2nd) Dutiyauppādasutta
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“Mendicants, these five faculties don’t arise to be developed and cultivated apart from the Holy One’s training. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These five faculties don’t arise to be developed and cultivated apart from the Holy One’s training.”

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The Chapter on Leading to Awakening

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SN 48.61Fetters Saṁyojanasutta
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At Sāvatthī.

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“Mendicants, when these five faculties are developed and cultivated they lead to giving up the fetters. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to giving up the fetters.”

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SN 48.62Tendencies Anusayasutta
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“Mendicants, when these five faculties are developed and cultivated they lead to uprooting the underlying tendencies. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to uprooting the underlying tendencies.”

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SN 48.63Complete Understanding Pariññāsutta
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“Mendicants, when these five faculties are developed and cultivated they lead to the complete understanding of the course of time. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to the complete understanding of the course of time.”

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SN 48.64Ending of Defilements Āsavakkhayasutta
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“Mendicants, when these five faculties are developed and cultivated they lead to the ending of defilements. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to the ending of defilements.”

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“Mendicants, when these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.”

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SN 48.65Two Fruits Paṭhamaphalasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Because of developing and cultivating these five faculties, one of two results can be expected: enlightenment in this very life, or if there’s something left over, non-return.”

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SN 48.66Seven Benefits Dutiyaphalasutta
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“Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

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Because of developing and cultivating these five faculties, seven fruits and benefits can be expected. What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm.

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Because of developing and cultivating these five faculties, these seven fruits and benefits can be expected.”

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SN 48.67A Tree (1st) Paṭhamarukkhasutta
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“Mendicants, of all the trees in the Black Plum Tree Land, the black plum is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. Of all the trees in the Black Plum Tree Land, the black plum is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

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SN 48.68A Tree (2nd) Dutiyarukkhasutta
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“Mendicants, of all the trees belonging to the gods of the thirty-three, the Shady Orchid Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.

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And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.

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Of all the trees belonging to the gods of the thirty-three, the Shady Orchid Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

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SN 48.69A Tree (3rd) Tatiyarukkhasutta
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“Mendicants, of all the trees belonging to the titans, the vivid patala is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. Of all the trees belonging to the titans, the vivid patala is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

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SN 48.70A Tree (4th) Catuttharukkhasutta
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“Mendicants, of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. Of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”

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The Chapter of Abbreviated Texts on the Ganges

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SN 48.71–82Slanting East, Etc. Gaṅgāpeyyālavagga
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.

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How so? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.”

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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The Chapter on Diligence

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SN 48.83–92The Chapter on Diligence Appamādavagga
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(Tell in full as in the chapter on diligence at SN 45.139–148.)

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The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

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The Chapter on Hard Work

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SN 48.93–104The Chapter on Hard Work Balakaraṇīyavagga
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(Tell in full as in the chapter on hard work at SN 45.149–160.)

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Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

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The Chapter on Searches

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SN 48.105–114The Chapter on Searches Esanāvagga
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(Tell in full as in the chapter on searches at SN 45.161–170.)

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Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

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The Chapter on Floods

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SN 48.115–124Floods, etc. Oghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.

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These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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(Tell in full as in the Linked Discourses on the Path, SN 45.171–179, with the above as the final discourse.)

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Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

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Another Chapter of Abbreviated Texts on the Ganges

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SN 48.125–136Another on Sloping East, Etc. Punagaṅgāpeyyālavagga
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.

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How so? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion. That’s how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.”

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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Another Chapter on Diligence

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SN 48.137–146Another Chapter on Diligence Punaappamādavagga
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(This text consists of the title only. Tell in full as in SN 45.139–148, removal of greed version.)

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Another Chapter on Hard Work

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SN 48.147–158Another Chapter on Hard Work Punagaṅgāpeyyālavagga
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(This text consists of the title only. Tell in full as in SN 45.149–160, removal of greed version.)

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Another Chapter on Searches

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SN 48.159–168Another Chapter on Searches Punaesanāvagga
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(Tell in full as in SN 45.161–170, removal of greed version.)

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Another Chapter on Floods

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SN 48.169–178Another Series on Floods, Etc. Punaoghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.

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These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

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The Linked Discourses on the Faculties is the fourth section.

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Linked Discourses on the Right Efforts

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The Chapter of Abbreviated Texts on the Ganges

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SN 49.1–12Sloping East, Etc. Gaṅgāpeyyālavagga
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At Sāvatthī.

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There the Buddha said:

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“Mendicants, there are these four right efforts. What four?

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It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

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They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

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They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

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They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. These are the four right efforts.

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The Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the four right efforts slant, slope, and incline to extinguishment?

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They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.

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They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

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They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

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They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

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That’s how a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.”

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(Tell in full as in SN 45.92–102.)

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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The Chapter on Diligence

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SN 49.13–22Diligence Appamādavagga
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(Tell in full as in SN 45.139–148.)

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The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

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The Chapter on Hard Work

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SN 49.23–34Hard Work, Etc. Balakaraṇīyavagga
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“Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. In the same way, a mendicant develops and cultivates the four right efforts depending on and grounded on ethics.

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How so? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

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That’s how a mendicant develops and cultivates the four right efforts depending on and grounded on ethics.”

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(Tell in full as in SN 45.149–160.)

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Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

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The Chapter on Searches

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SN 49.35–44Ten Discourses on Searches, Etc. Esanāvagga
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“Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. These are the three searches.

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The four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three searches. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

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These four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three searches.”

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(Tell in full as in SN 45.161–170.)

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Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

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The Chapter on Floods

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SN 49.45–54Floods, Etc. Oghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

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These four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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(Tell in full as in SN 45.171–179, with the above as the final discourse.)

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Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

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The Linked Discourses on the Right Efforts is the fifth section.

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Linked Discourses on the Five Powers

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The Chapter of Abbreviated Texts on the Ganges

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SN 50.1–12Sloping East, Etc. Gaṅgāpeyyālavagga
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“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers. The Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the five powers slant, slope, and incline to extinguishment? It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.”

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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The Chapter on Diligence

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SN 50.13–22Diligence Appamādavagga
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(Tell in full as in the chapter on diligence at SN 45.139–148.)

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The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

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The Chapter on Hard Work

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SN 50.23–34Hard Work Balakaraṇīyavagga
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(Tell in full as in the chapter on hard work at SN 45.149–160.)

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Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

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The Chapter on Searches

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SN 50.35–44Searches Esanāvagga
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(Tell in full as in the chapter on searches at SN 45.161–170.)

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Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

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The Chapter on Floods

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SN 50.45–54Floods, Etc. Oghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.

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These five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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(Tell in full as in SN 45.171–179, with the above as the final discourse.)

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Another Chapter of Abbreviated Texts on the Ganges

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SN 50.55–66Sloping East, Etc. Punagaṅgāpeyyālavagga
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the five powers slant, slope, and incline to extinguishment? It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.

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That’s how a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.”

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(Tell in full for each of the different rivers as in SN 45.91–102, removal of greed version.)

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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Another Chapter on Diligence

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SN 50.67–76Another Chapter on Diligence Punaappamādavagga
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(This text consists of the title only. Tell in full as in SN 45.139–148, removal of greed version.)

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Another Chapter on Hard Work

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SN 50.77–88Another Chapter on Hard Work Punabalakaraṇīyavagga
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(Tell in full as in SN 45.149–160, removal of greed version.)

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Another Chapter on Searches

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SN 50.89–98Another Series on Searches, Etc. Punaesanāvagga
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(Tell in full as in SN 45.161–170, removal of greed version.)

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Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

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Another Chapter on Floods

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SN 50.99–108Another Series on Floods, Etc. Punaoghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? A mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.

-

These five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

-
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Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

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The Linked Discourses on the Powers is the sixth section.

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Linked Discourses on the Bases of Psychic Power

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The Chapter at the Cāpāla Shrine

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SN 51.1From the Near Shore Apārasutta
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“Mendicants, when these four bases of psychic power are developed and cultivated they lead to going from the near shore to the far shore. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. When these four bases of psychic power are developed and cultivated they lead to going from the near shore to the far shore.”

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SN 51.2Missed Out Viraddhasutta
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“Mendicants, whoever has missed out on the four bases of psychic power has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the four bases of psychic power has undertaken the noble path to the complete ending of suffering. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. Whoever has missed out on these four bases of psychic power has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four bases of psychic power has undertaken the noble path to the complete ending of suffering.”

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SN 51.3A Noble One Ariyasutta
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“Mendicants, when these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. When these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

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SN 51.4Disillusionment Nibbidāsutta
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“Mendicants, these four bases of psychic power, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These four bases of psychic power, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

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SN 51.5Partly Iddhipadesasutta
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“Mendicants, all the ascetics and brahmins in the past who have partly manifested psychic powers have done so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the future who will partly manifest psychic powers will do so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the present who are partly manifesting psychic powers do so by developing and cultivating the four bases of psychic power.

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What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the ascetics and brahmins in the past who have partly manifested psychic powers have done so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the future who will partly manifest psychic powers will do so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the present who are partly manifesting psychic powers do so by developing and cultivating these four bases of psychic power.”

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SN 51.6Completely Samattasutta
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“Mendicants, all the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating the four bases of psychic power. All the ascetics and brahmins in the present who are completely manifesting psychic powers do so by developing and cultivating the four bases of psychic power.

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What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating these four bases of psychic power. All the ascetics and brahmins in the present who are completely manifesting psychic powers do so by developing and cultivating these four bases of psychic power.”

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SN 51.7A Mendicant Bhikkhusutta
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“Mendicants, all the mendicants in the past … future … present who realize the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements, do so by developing and cultivating the four bases of psychic power.

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What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the mendicants in the past … future … present who realize the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements, do so by developing and cultivating these four bases of psychic power.”

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SN 51.8Awakened Buddhasutta
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“Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. It is because he has developed and cultivated these four bases of psychic power that the Realized One is called ‘the perfected one, the fully awakened Buddha’.”

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SN 51.9Knowledge Ñāṇasutta
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“Mendicants: ‘This is the basis of psychic power that has immersion due to enthusiasm, and active effort.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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‘This is the basis of psychic power that has immersion due to energy, and active effort.’ … ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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‘This is the basis of psychic power that has immersion due to mental development, and active effort.’ … ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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‘This is the basis of psychic power that has immersion due to inquiry, and active effort.’ … ‘This basis of psychic power … should be developed.’ … ‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

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SN 51.10At the Cāpāla Shrine Cetiyasutta
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So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla shrine for the day’s meditation.”

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“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

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Then the Buddha went up to the Cāpāla shrine, and sat down on the seat spread out. Ānanda bowed to the Buddha and sat down to one side. The Buddha said to him:

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“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

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But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

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For a second time … and for a third time, the Buddha said to Ānanda:

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“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

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But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

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Then the Buddha said to him, “Go now, Ānanda, at your convenience.”

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“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

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And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha and said to him:

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“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their own tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’

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Today you do have such monk disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

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Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ …

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Today you do have such nun disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

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Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until I have layman disciples … and laywoman disciples who are competent, educated, assured, learned …’ …

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Today you do have such layman and laywoman disciples. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

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Sir, you once made this statement: ‘Wicked One, I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”

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When this was said, the Buddha said to Māra, “Relax, Wicked One. The full extinguishment of the Realized One will be soon. Three months from now the Realized One will be fully extinguished.”

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So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

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“Comparing the incomparable with the creation of prolonged life,
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor.”

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The Chapter on Shaking the Stilt Longhouse

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SN 51.11Before Pubbasutta
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At Sāvatthī.

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“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the cause, what’s the reason for the development of the bases of psychic power?’ Then it occurred to me: ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

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They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: “My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’

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When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.

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When the four bases of psychic power have been developed and cultivated in this way, they hear both kinds of sounds, human and heavenly, whether near or far.

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When the four bases of psychic power have been developed and cultivated in this way, they understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

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When the four bases of psychic power have been developed and cultivated in this way, they recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

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When the four bases of psychic power have been developed and cultivated in this way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

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When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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SN 51.12Very Fruitful Mahapphalasutta
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“Mendicants, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial. How so? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

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They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. When the four bases of psychic power have been developed and cultivated in this way they’re very fruitful and beneficial.

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When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. …

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When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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SN 51.13Immersion Due to Enthusiasm Chandasamādhisutta
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“Mendicants, if a mendicant depends on enthusiasm in order to gain immersion, gain unification of mind, this is called immersion due to enthusiasm. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. These are called active efforts. And so there is this enthusiasm, this immersion due to enthusiasm, and these active efforts. This is called the basis of psychic power that has immersion due to enthusiasm, and active effort.

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If a mendicant depends on energy in order to gain immersion, gain unification of mind, this is called immersion due to energy. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. These are called active efforts. And so there is this energy, this immersion due to energy, and these active efforts. This is called the basis of psychic power that has immersion due to energy, and active effort.

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If a mendicant depends on mental development in order to gain immersion, gain unification of mind, this is called immersion due to mental development. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. These are called active efforts. And so there is this mental development, this immersion due to mental development, and these active efforts. This is called the basis of psychic power that has immersion due to mental development, and active effort.

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If a mendicant depends on inquiry in order to gain immersion, gain unification of mind, this is called immersion due to inquiry. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. These are called active efforts. And so there is this inquiry, this immersion due to inquiry, and these active efforts. This is called the basis of psychic power that has immersion due to inquiry, and active effort.”

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SN 51.14With Moggallāna Moggallānasutta
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So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now at that time several mendicants were staying beneath the longhouse. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

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Then the Buddha addressed Venerable Mahāmoggallāna, “These spiritual companions of yours staying beneath the longhouse are restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with wandering mind and undisciplined faculties. Go, Moggallāna, and strike awe in those mendicants!”

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“Yes, sir,” replied Mahāmoggallāna. Then he used his psychic power to make the longhouse shake and rock and tremble with his big toe. Then those mendicants stood to one side, shocked and awestruck.

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“Oh, how incredible, how amazing! There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”

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Then the Buddha went up to those mendicants and said:

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“Why do you, mendicants, stand to one side, shocked and awestruck?”

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“It’s incredible, sir, it’s amazing! There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”

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“Wanting to strike awe in you, the mendicant Moggallāna made the longhouse shake and rock and tremble with his big toe.

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What do you think, mendicants? What things has the mendicant Moggallāna developed and cultivated so as to have such power and might?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

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“Well then, mendicants, listen. The mendicant Moggallāna has become so powerful and mighty by developing and cultivating the four bases of psychic power. What four? Moggallāna develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. The mendicant Moggallāna has become so powerful and mighty by developing and cultivating these four bases of psychic power.

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And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna wields the many kinds of psychic power … controlling the body as far as the realm of divinity. …

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And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna realizes the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.”

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SN 51.15The Brahmin Uṇṇābha Uṇṇābhabrāhmaṇasutta
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So I have heard. At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. Then Uṇṇābha the brahmin went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Mister Ānanda, what’s the purpose of leading the spiritual life under the ascetic Gotama?”

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“The purpose of leading the spiritual life under the Buddha, brahmin, is to give up desire.”

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“But is there a path and a practice for giving up that desire?”

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“There is.”

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“What is that path?”

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“It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is the path and the practice for giving up that desire.”

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“This being the case, Mister Ānanda, the path is endless, not finite. For it’s not possible to give up desire by means of desire.”

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“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Have you ever had a desire to walk to the park, but when you arrived at the park, the corresponding desire faded away?”

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“Yes, sir.”

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“Have you ever had the energy to walk to the park, but when you arrived at the park, the corresponding energy faded away?”

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“Yes, sir.”

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“Have you ever had the idea to walk to the park, but when you arrived at the park, the corresponding idea faded away?”

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“Yes, sir.”

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“Have you ever inquired regarding a walk to the park, but when you arrived at the park, the corresponding inquiry faded away?”

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“Yes, sir.”

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“In the same way, take a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. They formerly had the desire to attain perfection, but when they attained perfection the corresponding desire faded away. They formerly had the energy to attain perfection, but when they attained perfection the corresponding energy faded away. They formerly had the idea to attain perfection, but when they attained perfection the corresponding idea faded away. They formerly inquired regarding attaining perfection, but when they attained perfection the corresponding inquiry faded away. What do you think, brahmin? This being the case, is the path endless or finite?”

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“Clearly, Mister Ānanda, this being the case, the path is finite, not endless. Excellent, Mister Ānanda! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Ānanda has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Ānanda remember me as a lay follower who has gone for refuge for life.”

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SN 51.16Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
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“Mendicants, all the ascetics and brahmins in the past, future, or present who are mighty and powerful have become so by developing and cultivating the four bases of psychic power.

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What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. All the ascetics and brahmins in the past, future, or present who are mighty and powerful have become so by developing and cultivating the four bases of psychic power.”

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SN 51.17Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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“Mendicants, all the ascetics and brahmins in the past, future, or present who wield the various kinds of psychic power—multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling their body as far as the realm of divinity—do so by developing and cultivating the four bases of psychic power.

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What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. Mendicants, all the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power—multiplying themselves and becoming one again … controlling their body as far as the realm of divinity—do so by developing and cultivating these four bases of psychic power.”

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SN 51.18A Mendicant Bhikkhusutta
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“Mendicants, by developing and cultivating the four bases of psychic power, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

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What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. By developing and cultivating these four bases of psychic power, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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SN 51.19A Teaching on Psychic Power, Etc. Iddhādidesanāsutta
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“Mendicants, I will teach you psychic power, the bases of psychic power, the development of the bases of psychic power, and the practice that leads to the development of the bases of psychic power. Listen …

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And what is psychic power? It’s when a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

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And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

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And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

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And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

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SN 51.20Analysis Vibhaṅgasutta
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“Mendicants, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial.

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How so? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

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They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

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And what is enthusiasm that’s too lax? It’s when enthusiasm is combined with laziness. This is called lax enthusiasm.

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And what is enthusiasm that’s too tense? It’s when enthusiasm is combined with restlessness. This is called tense enthusiasm.

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And what is enthusiasm that’s constricted internally? It’s when enthusiasm is combined with dullness and drowsiness. This is called enthusiasm constricted internally.

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And what is enthusiasm that’s scattered externally? It’s when enthusiasm is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called enthusiasm scattered externally.

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And how does a mendicant meditate perceiving before and behind: as before, so behind; as behind, so before? It’s when the perception of before and behind is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant. That’s how a mendicant meditates perceiving before and behind: as before, so behind; as behind, so before.

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And how does a mendicant meditate as below, so above; as above, so below? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ That’s how a mendicant meditates as below, so above; as above, so below.

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And how does a mendicant meditate as by day, so by night; as by night, so by day? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. And they develop it with the same features, attributes, and signs by night as by day. That’s how a mendicant meditates as by day, so by night; as by night, so by day.

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And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance? It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day. That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

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And what is energy that’s too lax? …

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And what is mental development that’s too lax? …

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And what is inquiry that’s too lax? It’s when inquiry is combined with laziness. This is called lax inquiry.

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And what is inquiry that’s too tense? It’s when inquiry is combined with restlessness. This is called tense inquiry.

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And what is inquiry that’s constricted internally? It’s when inquiry is combined with dullness and drowsiness. This is called inquiry constricted internally.

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And what is inquiry that’s scattered externally? It’s when inquiry is frequently scattered and diffused externally on account of the five kinds of sensual stimulation. This is called inquiry scattered externally. … That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance. When the four bases of psychic power have been developed and cultivated in this way they’re very fruitful and beneficial.

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When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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The Chapter on the Iron Ball

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SN 51.21The Path Maggasutta
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At Sāvatthī.

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“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the path and practice for developing the bases of psychic power?’ Then it occurred to me: ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

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They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: “My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.” And they meditate perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’

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When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity.

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When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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(The six direct knowledges should be told in full.)

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SN 51.22The Iron Ball Ayoguḷasutta
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At Sāvatthī.

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Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, do you have personal experience of going to the realm of divinity by psychic power with a mind-made body?”

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“I do, Ānanda.”

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“But do you have personal experience of going to the realm of divinity by psychic power with this body made up of the four principal states?”

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“I do, Ānanda.”

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“It’s incredible and amazing that the Buddha is capable of going to the realm of divinity by psychic power with a mind-made body! And that he has personal experience of going to the realm of divinity by psychic power with this body made up of the four principal states!”

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“Ānanda, the Realized Ones are incredible and have incredible qualities. They’re amazing and have amazing qualities.

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Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body becomes lighter, softer, more workable, and more radiant.

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Suppose there was an iron ball that had been heated all day. It’d become lighter, softer, more workable, and more radiant. In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body becomes lighter, softer, more workable, and more radiant.

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Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body easily rises up from the ground into the air. He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.

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Suppose there was a light tuft of cotton-wool or kapok. Taken up by the wind, it would easily rise up from the ground into the air. In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body. At that time his body easily rises up from the ground into the air. He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.”

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SN 51.23A Mendicant Bhikkhusutta
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“Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. By developing and cultivating these four bases of psychic power, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

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SN 51.24Plain Version Suddhikasutta
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“Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power.”

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SN 51.25Fruits (1st) Paṭhamaphalasutta
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“Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. Because of developing and cultivating these four bases of psychic power, one of two results can be expected: enlightenment in this very life, or if there’s something left over, non-return.”

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SN 51.26Fruits (2nd) Dutiyaphalasutta
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“Mendicants, there are these four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These are the four bases of psychic power. Because of developing and cultivating these four bases of psychic power, seven fruits and benefits can be expected.

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What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm. Because of developing and cultivating these four bases of psychic power, these seven fruits and benefits can be expected.”

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SN 51.27With Ānanda (1st) Paṭhamaānandasutta
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At Sāvatthī.

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Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

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“Ānanda, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

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And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

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And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

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And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

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SN 51.28With Ānanda (2nd) Dutiyaānandasutta
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The Buddha said to Venerable Ānanda: “Ānanda, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. …”

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“Ānanda, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

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And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

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And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

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And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

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SN 51.29Several Mendicants (1st) Paṭhamabhikkhusutta
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Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

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“Mendicants, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

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And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

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And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

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And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

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SN 51.30Several Mendicants (2nd) Dutiyabhikkhusutta
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Then several mendicants went up to the Buddha … The Buddha said to them:

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“Mendicants, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. …”

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“And what is psychic power? It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the realm of divinity. This is called psychic power.

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And what is the basis of psychic power? The path and practice that leads to gaining psychic power. This is called the basis of psychic power.

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And what is the development of the bases of psychic power? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. This is called the development of the bases of psychic power.

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And what is the practice that leads to the development of the bases of psychic power? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the development of the bases of psychic power.”

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SN 51.31About Moggallāna Moggallānasutta
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There the Buddha addressed the mendicants: “What do you think, mendicants? What things has the mendicant Moggallāna developed and cultivated so as to have such power and might?”

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“Our teachings are rooted in the Buddha. He is our guide and our refuge. …”

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“The mendicant Moggallāna has become so powerful and mighty by developing and cultivating the four bases of psychic power.

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What four? Moggallāna develops the basis of psychic power that has immersion due to enthusiasm, and active effort. He thinks: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.

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He develops the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ … And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. The mendicant Moggallāna has become so powerful and mighty by developing and cultivating these four bases of psychic power.

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And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.

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And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna realizes the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.”

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SN 51.32The Realized One Tathāgatasutta
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There the Buddha addressed the mendicants: “What do you think, mendicants? What things has the Realized One developed and cultivated so as to have such power and might?”

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“Our teachings are rooted in the Buddha. …”

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“The Realized One has become so powerful and mighty by developing and cultivating the four bases of psychic power.

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What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. He thinks: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.

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He develops the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And he meditates perceiving before and behind: as before, so behind; as behind, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.

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The Realized One has become so powerful and mighty by developing and cultivating these four bases of psychic power.

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And by developing and cultivating these four bases of psychic power, the Realized One wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.

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And by developing and cultivating these four bases of psychic power, the Realized One realizes the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.”

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(The six direct knowledges should be told in full.)

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The Chapter of Abbreviated Texts on the Ganges

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SN 51.33–44The Ganges River, Etc. Gaṅgāpeyyālavagga
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“Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four bases of psychic power slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops the four bases of psychic power slant, slope, and incline to extinguishment? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort.

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That’s how a mendicant who develops and cultivates the four bases of psychic power slants, slopes, and inclines to extinguishment.”

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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The Chapter on Diligence

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SN 51.45–54Diligence Appamādavagga
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(Tell in full as in the chapter on diligence at SN 45.139–148.)

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The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

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The Chapter on Hard Work

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SN 51.55–66Hard Work Balakaraṇīyavagga
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(Tell in full as in the chapter on hard work at SN 45.149–160.)

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Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

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The Chapter on Searches

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SN 51.67–76Searches Esanāvagga
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(Tell in full as in the chapter on searches at SN 45.161–170.)

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Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

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The Chapter on Floods

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SN 51.77–86Floods, Etc. Oghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The four bases of psychic power should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm … energy … mental development … inquiry, and active effort. These four bases of psychic power should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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(Tell in full as in the Linked Discourses on the Path at SN 45.171–180.)

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Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

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The Linked Discourses on the Bases of psychic Power is the seventh section.

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Linked Discourses with Anuruddha

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The Chapter on In Private

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SN 52.1In Private (1st) Paṭhamarahogatasutta
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So I have heard. At one time Venerable Anuruddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then as Anuruddha was in private retreat this thought came to his mind:

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“Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”

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Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha, and said to him:

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“Reverend Anuruddha, how do you define the undertaking of the four kinds of mindfulness meditation by a mendicant?”

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“Reverend, it’s when a mendicant meditates observing the body internally as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing the body externally as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing the body internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.

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They meditate observing feelings internally … externally … internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish …

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They meditate observing the mind internally … externally … internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish …

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They meditate observing principles internally … externally … internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish …

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If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. … If they wish: ‘May I meditate staying equanimous, mindful and aware, ignoring both the repulsive and the unrepulsive,’ that’s what they do.

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That’s how to define the undertaking of the four kinds of mindfulness meditation by a mendicant.”

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SN 52.2In Private (2nd) Dutiyarahogatasutta
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At Sāvatthī.

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Then as Anuruddha was in private retreat this thought came to his mind:

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“Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”

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Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha and said to him:

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“Reverend Anuruddha, how do you define the undertaking of the four kinds of mindfulness meditation by a mendicant?”

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“Reverend, it’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the body externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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They meditate observing an aspect of feelings internally … externally … internally and externally …

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They meditate observing an aspect of the mind internally … externally … internally and externally …

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They meditate observing an aspect of principles internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how to define the undertaking of the four kinds of mindfulness meditation by a mendicant.”

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SN 52.3On the Bank of the Sutanu Sutanusutta
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At one time Venerable Anuruddha was staying near Sāvatthī on the bank of the Sutanu. Then several mendicants went up to Venerable Anuruddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and said to him:

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“What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”

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“Reverends, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

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And it was by developing and cultivating these four kinds of mindfulness meditation that I directly knew the lower realm as lower, the middle realm as middle, and the higher realm as higher.”

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SN 52.4At Thorny Wood (1st) Paṭhamakaṇḍakīsutta
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At one time the venerables Anuruddha, Sāriputta, and Mahāmoggallāna were staying near Sāketa, in the Thorny Wood. Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:

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“Reverend Anuruddha, what things should a trainee mendicant enter and remain in?”

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“Reverend Sāriputta, a trainee mendicant should enter and remain in the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. A trainee mendicant should enter and remain in these four kinds of mindfulness meditation.”

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SN 52.5At Thorny Wood (2nd) Dutiyakaṇḍakīsutta
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At Sāketa. Sāriputta said to Anuruddha:

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“Reverend Anuruddha, what things should a mendicant who is an adept enter and remain in?”

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“Reverend Sāriputta, a mendicant who is an adept should enter and remain in the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. A mendicant who is an adept should enter and remain in these four kinds of mindfulness meditation.”

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SN 52.6At Thorny Wood (3rd) Tatiyakaṇḍakīsutta
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At Sāketa. Sāriputta said to Anuruddha:

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“What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”

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“Reverend, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

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And it’s because of developing and cultivating these four kinds of mindfulness meditation that I directly know the thousandfold galaxy.”

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SN 52.7The Ending of Craving Taṇhākkhayasutta
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At Sāvatthī.

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There Venerable Anuruddha addressed the mendicants: “Reverends, mendicants!”

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“Reverend,” they replied. Anuruddha said this:

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“Reverends, when these four kinds of mindfulness meditation are developed and cultivated they lead to the ending of craving. What four? It’s when a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. When these four kinds of mindfulness meditation are developed and cultivated they lead to the ending of craving.”

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SN 52.8The Frankincense-Tree Hut Salaḷāgārasutta
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At one time Venerable Anuruddha was staying near Sāvatthī in the frankincense-tree hut. There Venerable Anuruddha addressed the mendicants: “Reverends, suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’ What do you think, reverends? Would they succeed?”

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“No, reverend. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”

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“In the same way, while a mendicant develops and cultivates the four kinds of mindfulness meditation, if rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying: ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’

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It is quite impossible for a mendicant who is developing and cultivating the four kinds of mindfulness meditation to resign the training and return to a lesser life. Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.

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And how does a mendicant develop and cultivate the four kinds of mindfulness meditation? It’s when a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant develops and cultivates the four kinds of mindfulness meditation.”

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SN 52.9In Ambapālī’s Mango Grove Ambapālivanasutta
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At one time the venerables Anuruddha and Sāriputta were staying near Vesālī, in Ambapālī’s Mango Grove. Then in the late afternoon, Sāriputta came out of retreat, went to Anuruddha, and said to him:

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“Reverend Anuruddha, your faculties are so very clear, and your complexion is pure and bright. What kind of meditation are you usually practicing these days?”

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“These days, reverend, I usually meditate with my mind firmly established in the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. These days I usually meditate with my mind firmly established in these four kinds of mindfulness meditation. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—usually meditates with their mind firmly established in these four kinds of mindfulness meditation.”

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“We’re so fortunate, reverend, so very fortunate, to have heard such a dramatic statement in the presence of Venerable Anuruddha.”

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SN 52.10Gravely Ill Bāḷhagilānasutta
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At one time Venerable Anuruddha was staying near Sāvatthī in the Dark Forest. And he was sick, suffering, gravely ill. Then several mendicants went up to Venerable Anuruddha, and said to him:

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“What meditation does Venerable Anuruddha practice so that physical pain doesn’t occupy his mind?”

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“Reverends, I meditate with my mind firmly established in the four kinds of mindfulness meditation so that physical pain doesn’t occupy my mind. What four? I meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate with my mind firmly established in these four kinds of mindfulness meditation so that physical pain doesn’t occupy my mind.”

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Chapter Two

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SN 52.11A Thousand Eons Kappasahassasutta
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At one time Venerable Anuruddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then several mendicants went up to Venerable Anuruddha, exchanged greetings with him … and said:

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“What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”

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“Reverends, I attained great direct knowledge by developing and cultivating the four kinds of mindfulness meditation. What four? I meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. I attained great direct knowledge by developing and cultivating these four kinds of mindfulness meditation.

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And it’s because of developing and cultivating these four kinds of mindfulness meditation that I recollect a thousand eons.”

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SN 52.12Psychic Powers Iddhividhasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.”

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SN 52.13Clairaudience Dibbasotasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and heavenly, whether near or far.”

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SN 52.14Comprehending the Mind Cetopariyasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I understand the minds of other beings and individuals, having comprehended them with my mind. I understand mind with greed as ‘mind with greed’ … I understand unfreed mind as ‘unfreed mind’.”

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SN 52.15Possible Ṭhānasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the possible as possible and the impossible as impossible.”

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SN 52.16The Results of Deeds Undertaken Kammasamādānasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the result of deeds undertaken in the past, future, and present in terms of grounds and causes.”

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SN 52.17Where All Paths of Practice Lead Sabbatthagāminisutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand where all paths of practice lead.”

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SN 52.18Diverse Elements Nānādhātusutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the world with its many and diverse elements.”

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SN 52.19Diverse Beliefs Nānādhimuttisutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the diverse convictions of sentient beings.”

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SN 52.20Comprehending the Faculties of Others Indriyaparopariyattasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the faculties of other sentient beings and other individuals after comprehending them with my mind.”

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SN 52.21Absorptions, Etc. Jhānādisutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments.”

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SN 52.22Past Lives Pubbenivāsasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I recollect my many kinds of past lives, with features and details.”

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SN 52.23Clairvoyance Dibbacakkhusutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that, with clairvoyance that is purified and superhuman, I understand how sentient beings are reborn according to their deeds.”

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SN 52.24The Ending of Defilements Āsavakkhayasutta
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“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.”

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The Linked Discourses with Anuruddha are the eighth section.

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Linked Discourses on Absorption

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The Chapter of Abbreviated Texts on the Ganges

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SN 53.1–12Absorptions, Etc. Gaṅgāpeyyālavagga
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At Sāvatthī.

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“Mendicants, there are these four absorptions. What four?

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It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

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As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

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And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

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Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

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These are the four absorptions.

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The Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four absorptions slants, slopes, and inclines to extinguishment.

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And how does a mendicant who develops and cultivates the four absorptions slant, slope, and incline to extinguishment?

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It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

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As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption.

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That’s how a mendicant who develops and cultivates the four absorptions slants, slopes, and inclines to extinguishment.”

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Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that’s how this chapter is recited.

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The Chapter on Diligence

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SN 53.13–22Diligence Appamādavagga
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(Tell in full as in the chapter on diligence at SN 45.139–148.)

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The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth.

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The Chapter on Hard Work

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SN 53.23–34Hard Work Balakaraṇīyavagga
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(Tell in full as in the chapter on hard work at SN 45.149–160.)

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Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river.

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The Chapter on Searches

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SN 53.35–44Searches Esanāvagga
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(Tell in full as in the chapter on searches at SN 45.161–170.)

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Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst.

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The Chapter on Floods

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SN 53.45–54Floods, etc. Oghavagga
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“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

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The four absorptions should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What four? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption. These four absorptions should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”

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(Tell in full as in the Linked Discourses on the Path at SN 45.171–180.)

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Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

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The Linked Discourses on Absorption are the ninth section.

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Linked Discourses on Breath Meditation

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The Chapter on One Thing

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SN 54.1One Thing Ekadhammasutta
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At Sāvatthī.

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“Mendicants, when one thing is developed and cultivated it’s very fruitful and beneficial. What one thing? Mindfulness of breathing.

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And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.

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Just mindful, they breathe in. Mindful, they breathe out.

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Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling physical processes.’ They practice like this: ‘I’ll breathe out stilling physical processes.’

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They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’ They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’ They practice like this: ‘I’ll breathe in experiencing mental processes.’ They practice like this: ‘I’ll breathe out experiencing mental processes.’ They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’

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They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’

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They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’ They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’ They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”

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SN 54.2Awakening Factors Bojjhaṅgasutta
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“Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial? It’s when a mendicant develops mindfulness of breathing together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”

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SN 54.3Plain Version Suddhikasutta
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“Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.

-

Just mindful, they breathe in. Mindful, they breathe out. …

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They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”

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SN 54.4Fruits (1st) Paṭhamaphalasutta
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“Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.

-

Just mindful, they breathe in. Mindful, they breathe out. …

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They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial. When mindfulness of breathing is developed and cultivated in this way you can expect one of two results: enlightenment in this very life, or if there’s something left over, non-return.”

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SN 54.5Fruits (2nd) Dutiyaphalasutta
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“Mendicants, when mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.

-

Just mindful, they breathe in. Mindful, they breathe out. …

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They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.

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When mindfulness of breathing is developed and cultivated in this way you can expect seven fruits and benefits. What seven? You attain enlightenment early on in this very life. If not, you attain enlightenment at the time of death. If not, with the ending of the five lower fetters you’re extinguished in between one life and the next … you’re extinguished upon landing … you’re extinguished without extra effort … you’re extinguished with extra effort … you head upstream, going to the Akaniṭṭha realm … When mindfulness of breathing is developed and cultivated in this way you can expect these seven fruits and benefits.”

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SN 54.6With Ariṭṭha Ariṭṭhasutta
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At Sāvatthī.

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There the Buddha … said:

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“Mendicants, do you develop mindfulness of breathing?” When he said this, Venerable Ariṭṭha said to him:

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“Sir, I develop mindfulness of breathing.”

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“But mendicant, how do you develop it?”

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“Sir, I’ve given up desire for sensual pleasures of the past. I’m rid of desire for sensual pleasures of the future. And I have eliminated perception of repulsion regarding phenomena internally and externally. Just mindful, I will breathe in. Mindful, I will breathe out. That’s how I develop mindfulness of breathing.”

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“That is mindfulness of breathing, Ariṭṭha; I don’t deny it. But as to how mindfulness of breathing is fulfilled in detail, listen and apply your mind well, I will speak.”

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“Yes, sir,” Ariṭṭha replied. The Buddha said this:

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“And how is mindfulness of breathing fulfilled in detail? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ This is how mindfulness of breathing is fulfilled in detail.”

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SN 54.7About Mahākappina Mahākappinasutta
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At Sāvatthī.

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Now at that time Venerable Mahākappina was sitting not far from the Buddha, cross-legged, his body set straight, and mindfulness established in his presence. The Buddha saw him, and addressed the mendicants:

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“Mendicants, do you see any disturbance or trembling in that mendicant’s body?”

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“Sir, whenever we see that mendicant meditating—whether in the middle of the Saṅgha or alone in private—we never see any disturbance or trembling in his body.”

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“Mendicants, when an immersion has been developed and cultivated there’s no disturbance or trembling of the body or mind. That mendicant gets such immersion when he wants, without trouble or difficulty. And what is that immersion?

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When immersion due to mindfulness of breathing has been developed and cultivated there’s no disturbance or trembling of the body or mind. And how is immersion due to mindfulness of breathing developed and cultivated in such a way?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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That’s how immersion due to mindfulness of breathing is developed and cultivated so that there’s no disturbance or trembling of the body or mind.”

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SN 54.8The Simile of the Lamp Padīpopamasutta
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“Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. How so?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ That’s how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

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Before my awakening—when I was still unawakened but intent on awakening—I too usually practiced this kind of meditation. And while I was usually practicing this kind of meditation neither my body nor my eyes became fatigued. And my mind was freed from defilements by not grasping.

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Now, a mendicant might wish: ‘May neither my body nor my eyes became fatigued. And may my mind be freed from the defilements by not grasping.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘May I give up memories and thoughts tied to domestic life.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘May I meditate perceiving the repulsive in the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘May I meditate perceiving the unrepulsive in the repulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘Quite secluded from sensual pleasures, secluded from unskillful qualities, may I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘As the placing of the mind and keeping it connected are stilled, may I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘With the fading away of rapture, may I enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘With the giving up of pleasure and pain, and the ending of former happiness and sadness, may I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, may I enter and remain in the dimension of infinite space.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘Going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, may I enter and remain in the dimension of infinite consciousness.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘Going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, may I enter and remain in the dimension of nothingness.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘Going totally beyond the dimension of nothingness, may I enter and remain in the dimension of neither perception nor non-perception.’ So let them closely focus on this immersion due to mindfulness of breathing.

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Now, a mendicant might wish: ‘Going totally beyond the dimension of neither perception nor non-perception, may I enter and remain in the cessation of perception and feeling.’ So let them closely focus on this immersion due to mindfulness of breathing.

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When immersion due to mindfulness of breathing has been developed and cultivated in this way, if they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

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If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

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Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed. In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

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SN 54.9At Vesālī Vesālīsutta
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So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the Buddha spoke in many ways to the mendicants about the meditation on ugliness. He praised the meditation on ugliness and its development.

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Then the Buddha said to the mendicants, “Mendicants, I wish to go on retreat for a fortnight. No-one should approach me, except for the one who brings my almsfood.”

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“Yes, sir,” replied those mendicants. And no-one approached him, except for the one who brought the almsfood.

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Then those mendicants thought, “The Buddha spoke in many ways about the meditation on ugliness. He praised the meditation on ugliness and its development.” They committed themselves to developing the many different facets of the meditation on ugliness. Becoming horrified, repelled, and disgusted with this body, they looked for something to take their life. Each day ten, twenty, or thirty mendicants took their lives.

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Then after a fortnight had passed, the Buddha came out of retreat and addressed Ānanda, “Ānanda, why does the mendicant Saṅgha seem so diminished?”

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Ānanda told the Buddha all that had happened, and said, “Sir, please explain another way for the mendicant Saṅgha to get enlightened.”

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“Well then, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”

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“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, and said, “Sir, the mendicant Saṅgha has assembled. Please, sir, come at your convenience.”

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Then the Buddha went to the assembly hall, sat down on the seat spread out, and addressed the mendicants:

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“Mendicants, when this immersion due to mindfulness of breathing is developed and cultivated it’s peaceful and sublime, a deliciously pleasant meditation. And it disperses and settles unskillful qualities on the spot whenever they arise.

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In the last month of summer, when the dust and dirt is stirred up, a large sudden storm disperses and settles it on the spot.

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In the same way, when this immersion due to mindfulness of breathing is developed and cultivated it’s peaceful and sublime, a deliciously pleasant meditation. And it disperses and settles unskillful qualities on the spot whenever they arise. And how is it so developed and cultivated?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.

-

Just mindful, they breathe in. Mindful, they breathe out. …

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They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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That’s how this immersion due to mindfulness of breathing is developed and cultivated so that it’s peaceful and sublime, a deliciously pleasant meditation. And it disperses and settles unskillful qualities on the spot whenever they arise.”

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SN 54.10With Kimbila Kimilasutta
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So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then the Buddha said to Venerable Kimbila, “Kimbila, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”

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When he said this, Kimbila kept silent.

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For a second time …

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And for a third time, the Buddha said to him, “How is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial?” And a second time and a third time Kimbila kept silent.

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When he said this, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak on immersion due to mindfulness of breathing. The mendicants will listen and remember it.”

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“Well then, Ānanda, listen and apply your mind well, I will speak.”

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“Yes, sir,” Ānanda replied. The Buddha said this:

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“Ānanda, how is immersion due to mindfulness of breathing developed and cultivated so that it is very fruitful and beneficial? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence.

-

Just mindful, they breathe in. Mindful, they breathe out. …

-

They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ That’s how immersion due to mindfulness of breathing, when developed and cultivated, is very fruitful and beneficial.

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There’s a time when a mendicant is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling physical processes.’ They practice like this: ‘I’ll breathe out stilling physical processes.’ At such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because the breath is a certain aspect of the body, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’ They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’ They practice like this: ‘I’ll breathe in experiencing the mental processes.’ They practice like this: ‘I’ll breathe out experiencing the mental processes.’ They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’ At such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ At such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because there is no development of immersion due to mindfulness of breathing for someone who is unmindful and lacks awareness, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’ They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’ They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’ They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ At such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch closely over with equanimity. Therefore, at such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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Suppose there was a large heap of sand at the crossroads. And a cart or chariot were to come by from the east, west, north, or south and destroy that heap of sand.

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In the same way, when a mendicant is meditating by observing an aspect of the body, feelings, mind, or principles, they destroy bad, unskillful qualities.”

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-

Chapter Two

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SN 54.11Icchānaṅgala Icchānaṅgalasutta
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At one time the Buddha was staying in a forest near Icchānaṅgala. There he addressed the mendicants, “Mendicants, I wish to go on retreat for three months. No-one should approach me, except for the one who brings my almsfood.”

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“Yes, sir,” replied those mendicants. And no-one approached him, except for the one who brought the almsfood.

-

Then after three months had passed, the Buddha came out of retreat and addressed the mendicants:

-

“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?’ You should answer them like this. ‘Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was immersion due to mindfulness of breathing.’

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In this regard: mindful, I breathe in. Mindful, I breathe out.

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Breathing in heavily I know: ‘I’m breathing in heavily.’ Breathing out heavily I know: ‘I’m breathing out heavily.’ When breathing in lightly I know: ‘I’m breathing in lightly.’ Breathing out lightly I know: ‘I’m breathing out lightly.’ I know: ‘I’ll breathe in experiencing the whole body.’ …

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I know: ‘I’ll breathe in observing letting go.’ I know: ‘I’ll breathe out observing letting go.’

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For if anything should be rightly called ‘a noble meditation’, or else ‘a divine meditation’, or else ‘a realized one’s meditation’, it’s immersion due to mindfulness of breathing.

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For those mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke—the development and cultivation of immersion due to mindfulness of breathing leads to the ending of defilements.

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For those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—the development and cultivation of immersion due to mindfulness of breathing leads to blissful meditation in this life, and to mindfulness and awareness.

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For if anything should be rightly called ‘a noble meditation’, or else ‘a divine meditation’, or else ‘a realized one’s meditation’, it’s immersion due to mindfulness of breathing.”

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SN 54.12In Doubt Kaṅkheyyasutta
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At one time Venerable Lomasakaṅgiya was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to Venerable Lomasakaṅgiya, bowed, sat down to one side, and said to him, “Sir, is the meditation of a trainee just the same as the meditation of a realized one? Or is the meditation of a trainee different from the meditation of a realized one?”

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“Reverend Mahānāma, the meditation of a trainee and a realized one are not the same; they are different. Those mendicants who are trainees haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary from the yoke. They meditate after giving up the five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

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Those who are trainee mendicants … meditate after giving up the five hindrances.

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Those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—for them, the five hindrances are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

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Those mendicants who are perfected—who have ended the defilements … for them, the five hindrances are cut off at the root … and unable to arise in the future. And here’s another way to understand how the meditation of a trainee and a realized one are different.

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At one time the Buddha was staying in a forest near Icchānaṅgala. There he addressed the mendicants, ‘Mendicants, I wish to go on retreat for three months. No-one should approach me, except for the one who brings my almsfood.’

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‘Yes, sir,’ replied those mendicants. And no-one approached him, except for the one who brought the almsfood.

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Then after three months had passed, the Buddha came out of retreat and addressed the mendicants:

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‘Mendicants, if wanderers who follow another religion were to ask you: “Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?” You should answer them like this: “Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was immersion due to mindfulness of breathing.”

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In this regard: mindful, I breathe in. Mindful, I breathe out.

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Breathing in heavily I know: “I’m breathing in heavily.” Breathing out heavily I know: “I’m breathing out heavily.” …

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I know: “I’ll breathe in observing letting go.” I know: “I’ll breathe out observing letting go.”

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For if anything should be rightly called “noble meditation”, or else “divine meditation’, or else “a realized one’s meditation”, it’s immersion due to mindfulness of breathing.

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For those mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary from the yoke—the development and cultivation of immersion due to mindfulness of breathing leads to the ending of defilements.

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For those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—the development and cultivation of immersion due to mindfulness of breathing leads to blissful meditation in this very life, and to mindfulness and awareness.

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For if anything should be rightly called “noble meditation”, or else “divine meditation’, or else “a realized one’s meditation”, it’s immersion due to mindfulness of breathing.’

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This is another way to understand how the meditation of a trainee and a realized one are different.”

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SN 54.13With Ānanda (1st) Paṭhamaānandasutta
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At Sāvatthī.

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Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, is there one thing that, when developed and cultivated, fulfills four things; and those four things, when developed and cultivated, fulfill seven things; and those seven things, when developed and cultivated, fulfill two things?”

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“There is, Ānanda.”

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“Sir, what is that one thing?”

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“Immersion due to mindfulness of breathing is one thing that, when developed and cultivated, fulfills the four kinds of mindfulness meditation. And the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

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And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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There’s a time when a mendicant is breathing in heavily, and they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ … They practice like this: ‘I’ll breathe in stilling physical processes.’ They practice like this: ‘I’ll breathe out stilling physical processes.’ At such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because the breath is a certain aspect of the body, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing rapture … bliss … mind …’ … They practice like this: ‘I’ll breathe in stilling mental processes.’ They practice like this: ‘I’ll breathe out stilling mental processes.’ At such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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There’s a time when a mendicant practices like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind … immersing the mind in samādhi … freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ At such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. Why is that? Because there is no development of immersion due to mindfulness of breathing for someone who is unmindful and lacks awareness, I say. Therefore, at such a time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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There’s a time when a mendicant practices like this: ‘I’ll breathe in observing impermanence … fading away … cessation … letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ At such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. Having seen with wisdom the giving up of covetousness and displeasure, they watch closely over with equanimity. Therefore, at such a time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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That’s how immersion due to mindfulness of breathing is developed and cultivated so as to fulfill the four kinds of mindfulness meditation.

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And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? Whenever a mendicant meditates by observing an aspect of the body, their mindfulness is established and lucid. At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it.

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As they live mindfully in this way they investigate, explore, and inquire into that principle with wisdom. At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it.

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As they investigate principles with wisdom in this way their energy is roused up and unflagging. At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it.

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When you’re energetic, rapture not of the flesh arises. At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it.

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When the mind is full of rapture, the body and mind become tranquil. At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it.

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When the body is tranquil and one feels bliss, the mind becomes immersed in samādhi. At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it.

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They closely watch over that mind immersed in samādhi. At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it.

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Whenever a mendicant meditates by observing an aspect of feelings … mind … principles, their mindfulness is established and lucid. At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. …

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(Tell in full as for the first kind of mindfulness meditation.)

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They closely watch over that mind immersed in samādhi. At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it. That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

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And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

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SN 54.14With Ānanda (2nd) Dutiyaānandasutta
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Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, is there one thing that, when developed and cultivated, fulfills four things; and those four things, when developed and cultivated, fulfill seven things; and those seven things, when developed and cultivated, fulfill two things?”

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“Our teachings are rooted in the Buddha. …”

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“There is, Ānanda.

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And what is that one thing? Immersion due to mindfulness of breathing is one thing that, when developed and cultivated, fulfills the four kinds of mindfulness meditation. And the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

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And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? …

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That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

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SN 54.15Several Mendicants (1st) Paṭhamabhikkhusutta
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Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, is there one thing that, when developed and cultivated, fulfills four things; and those four things, when developed and cultivated, fulfill seven things; and those seven things, when developed and cultivated, fulfill two things?”

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“There is, mendicants.”

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“Sir, what is that one thing?”

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“Immersion due to mindfulness of breathing is one thing that, when developed and cultivated, fulfills the four kinds of mindfulness meditation. And the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

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And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? …

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That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

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SN 54.16Several Mendicants (2nd) Dutiyabhikkhusutta
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Then several mendicants went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:

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“Mendicants, is there one thing that, when developed and cultivated, fulfills four things; and those four things, when developed and cultivated, fulfill seven things; and those seven things, when developed and cultivated, fulfill two things?”

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“Our teachings are rooted in the Buddha. …”

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“There is, mendicants.

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And what is that one thing? Immersion due to mindfulness of breathing is one thing that, when developed and cultivated, fulfills the four kinds of mindfulness meditation. And the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

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And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. …

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That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

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SN 54.17Giving Up the Fetters Saṁyojanappahānasutta
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“Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to giving up the fetters …”

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SN 54.18Uprooting the Tendencies Anusayasamugghātasutta
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“Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to uprooting the underlying tendencies …”

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SN 54.19Completely Understanding the Course of Time Addhānapariññāsutta
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“Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to completely understanding the course of time …”

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SN 54.20The Ending of Defilements Āsavakkhayasutta
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“Mendicants, when immersion due to mindfulness of breathing is developed and cultivated it leads to the ending of defilements. And how is immersion due to mindfulness of breathing developed and cultivated so as to lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements?

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It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them. …

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They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’

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That’s how immersion due to mindfulness of breathing is developed and cultivated so as to lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.”

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The Linked Discourses on Mindfulness of Breathing is the tenth section.

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Linked Discourses on Stream-Entry

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The Chapter at Bamboo Gate

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SN 55.1A Wheel-Turning Monarch Cakkavattirājasutta
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At Sāvatthī.

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There the Buddha … said:

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“Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld.

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Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

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They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

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They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

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Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

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These are the four qualities that they have.

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And, mendicants, gaining these four continents is not worth a sixteenth part of gaining these four things.”

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SN 55.2The Culmination of the Spiritual Life Brahmacariyogadhasutta
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“Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Those who have faith and ethics,
confidence, and vision of the truth,
in time arrive at happiness,
the culmination of the spiritual life.”

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SN 55.3With Dīghāvu Dīghāvuupāsakasutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

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Now at that time the lay follower Dīghāvu was sick, suffering, gravely ill. Then he addressed his father, the householder Jotika, “Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the lay follower Dīghāvu is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

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“Yes, dear,” replied Jotika. He did as Dīghāvu asked. The Buddha consented with silence.

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Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the lay follower Dīghāvu, sat down on the seat spread out, and said to him, “I hope you’re keeping well, Dīghāvu; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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“So, Dīghāvu, you should train like this: ‘I will have experiential confidence in the Buddha … the teaching … the Saṅgha … And I will have the ethical conduct loved by the noble ones … leading to immersion.’ That’s how you should train.”

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“Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I exhibit them. For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And I have the ethical conduct loved by the noble ones … leading to immersion.”

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“In that case, Dīghāvu, grounded on these four factors of stream-entry you should further develop these six things that play a part in realization. You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation. That’s how you should train.”

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“These six things that play a part in realization that were taught by the Buddha are found in me, and I exhibit them. For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.

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But still, sir, I think, ‘I hope Jotika doesn’t suffer distress when I’ve gone.’” Jotika said, “Dear Dīghāvu, don’t focus on that. Come on, dear Dīghāvu, you should closely focus on what the Buddha is saying.”

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When the Buddha had given this advice he got up from his seat and left. Not long after the Buddha left, Dīghāvu passed away. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, the lay follower named Dīghāvu, who was advised in brief by the Buddha, has passed away. Where has he been reborn in his next life?”

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“Mendicants, the lay follower Dīghāvu was astute. He practiced in line with the teachings, and did not trouble me about the teachings. With the ending of the five lower fetters, he’s been reborn spontaneously, and will become extinguished there, not liable to return from that world.”

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SN 55.4With Sāriputta (1st) Paṭhamasāriputtasutta
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At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat … and said to Sāriputta:

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“Reverend, how many things do people have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”

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“Reverend, people have to possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. People have to possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 55.5With Sāriputta (2nd) Dutiyasāriputtasutta
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Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“Sāriputta, they speak of a ‘factor of stream-entry’. What is a factor of stream-entry?”

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“Sir, the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.”

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“Good, good, Sāriputta! For the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

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Sāriputta, they speak of ‘the stream’. What is the stream?”

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“Sir, the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

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“Good, good, Sāriputta! For the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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Sāriputta, they speak of ‘a stream-enterer’. What is a stream-enterer?”

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“Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”

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“Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”

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SN 55.6The Chamberlains Thapatisutta
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At Sāvatthī. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business. They heard about this.

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So they posted someone on the road, saying:

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“My good man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.” And that person stood there for two or three days before they saw the Buddha coming off in the distance. When they saw him, they went to the chamberlains and said:

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“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please come at your convenience.”

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Then the chamberlains went up to the Buddha, bowed, and followed behind him. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out. The master builders Isidatta and Purāṇa bowed, sat down to one side, and said to the Buddha:

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“Sir, when we hear that you will be setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that you will be far from us. And when we hear that you are setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that you are far from us.

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And when we hear that you will be setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that you will be far from us. And when we hear that you are setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that you are far from us.

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And when we hear that you will be setting out from the Mallian lands to wander in the Vajjian lands …

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you will be setting out from the Vajjian lands to wander in the Kāsian lands …

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you will be setting out from the Kāsian lands to wander in the Magadhan lands …

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you are setting out from the Kāsian lands to wander in the Magadhan lands, we’re sad and upset, thinking that you are far from us.

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But when we hear that you will be setting out from the Magadhan lands to wander in the Kāsian lands, we’re happy and joyful, thinking that you will be near to us. And when we hear that you are setting out from the Magadhan lands to wander in the Kāsian lands …

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you will be setting out from the Kāsian lands to wander in the Vajjian lands …

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you will be setting out from the Vajjian lands to wander in the Mallian lands …

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you will be setting out from the Mallian lands to wander in the Kosalan lands …

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you will be setting out in the Kosalan lands to wander to Sāvatthī, we’re happy and joyful, thinking that you will be near to us.

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And when we hear that you are staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery we have no little happiness and joy, thinking that you are near to us.”

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“Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough to be diligent.”

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“Sir, for us there is something that’s even more cramped than that, and is considered as such.”

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“What is that?”

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“Sir, it’s when King Pasenadi of Kosala wants to go and visit a park. We have to harness and prepare his royal elephants. Then we have to seat his dear and beloved wives on the elephants, one in front of us, and one behind. Those sisters smell like a freshly opened perfume box; that’s how the royal ladies smell with makeup on. The touch of those sisters is like a tuft of cotton-wool or kapok; that’s how dainty the royal ladies are. Now at that time we must look after the elephants, the sisters, and ourselves. But we don’t recall having a bad thought regarding those sisters. This is that thing that’s even more cramped than that, and is considered as such.”

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“Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough to be diligent. A noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … They live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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And you have experiential confidence in the Buddha … the teaching … the Saṅgha … And whatever there is in your family that’s available to give, you share it all with those who are ethical, of good character.

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What do you think, chamberlains? How many people among the Kosalans are your equal when it comes to giving and sharing?”

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“We’re fortunate, sir, so very fortunate, in that the Buddha understands us like this.”

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SN 55.7The People of Bamboo Gate Veḷudvāreyyasutta
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So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Bamboo Gate. The brahmins and householders of Bamboo Gate heard:

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“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

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Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:

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“Mister Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, fragrance, and makeup; and to accept gold and currency. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”

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“Householders, I will teach you an explanation of the Dhamma that applies to oneself. Listen and apply your mind well, I will speak.”

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“Yes, sir,” they replied. The Buddha said this:

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“And what is the explanation of the Dhamma that applies to oneself?

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It’s when a noble disciple reflects: ‘I want to live and don’t want to die; I want to be happy and recoil from pain. Since this is so, if someone were to take my life, I wouldn’t like that. But others also want to live and don’t want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures. So their bodily behavior is purified in three points.

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Furthermore, a noble disciple reflects: ‘If someone were to steal from me, I wouldn’t like that. But if I were to steal from someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing. So their bodily behavior is purified in three points.

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Furthermore, a noble disciple reflects: ‘If someone were to have sexual relations with my wives, I wouldn’t like it. But if I were to have sexual relations with someone else’s wives, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct. So their bodily behavior is purified in three points.

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Furthermore, a noble disciple reflects: ‘If someone were to distort my meaning by lying, I wouldn’t like it. But if I were to distort someone else’s meaning by lying, they wouldn’t like it either. The thing that is disliked by me is also disliked by someone else. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying. So their verbal behavior is purified in three points.

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Furthermore, a noble disciple reflects: ‘If someone were to break me up from my friends by divisive speech, I wouldn’t like it. But if I were to break someone else from their friends by divisive speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.

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Furthermore, a noble disciple reflects: ‘If someone were to attack me with harsh speech, I wouldn’t like it. But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.

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Furthermore, a noble disciple reflects: ‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it. But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’ The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another?’ Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. So their verbal behavior is purified in three points.

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And they have experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When a noble disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, “Excellent, Mister Gotama! … We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.”

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SN 55.8In the Brick Hall (1st) Paṭhamagiñjakāvasathasutta
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So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, the monk named Sāḷha has passed away. Where has he been reborn in his next life? The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away. Where have they been reborn in the next life?”

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“Ānanda, the monk Sāḷha passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.

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The nun Nandā passed away having ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.

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The layman Sudatta passed away having ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.

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The laywoman Sujātā passed away having ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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It’s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone dies that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

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And what is that mirror of the teaching?

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It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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(The following two discourses have the same setting.)

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SN 55.9At the Brick Hall (2nd) Dutiyagiñjakāvasathasutta
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Ānanda said to the Buddha:

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“Sir, the monk named Asoka has passed away. Where has he been reborn in his next life? The nun named Asokā, the layman named Asoka, and the laywoman named Asokā have passed away. Where have they been reborn in the next life?”

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“Ānanda, the monk Asoka passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life …

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(And all is explained as in SN 55.8.)

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This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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SN 55.10At the Brick Hall (3rd) Tatiyagiñjakāvasathasutta
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Ānanda said to the Buddha:

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“Sir, the layman named Kakkaṭa has passed away in Ñātika. Where has he been reborn in his next life? The laymen named Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”

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“Ānanda, the laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

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Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

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More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

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More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.

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It’s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

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And what is that mirror of the teaching?

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It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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The Chapter on the Royal Monastery

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SN 55.11A Saṅgha of a Thousand Nuns Sahassabhikkhunisaṁghasutta
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At one time the Buddha was staying near Sāvatthī in the Royal Monastery. Then a Saṅgha of a thousand nuns went up to the Buddha, bowed, and stood to one side. The Buddha said to them:

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“Nuns, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 55.12The Brahmins Brāhmaṇasutta
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At Sāvatthī. “Mendicants, the brahmins advocate a practice called ‘get up and go’. They encourage their disciples: ‘Please, good people, rising early you should face east and walk. Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer. You should await death in the place that you fall. And when your body breaks up, after death, you’ll be reborn in a good place, a heaven realm.’

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But this practice of the brahmins is a foolish procedure, a stupid procedure. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, or extinguishment. But in the training of the Noble One I advocate a ‘get up and go’ practice which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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And what is that ‘get up and go’ practice? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. This is that ‘get up and go’ practice which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

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SN 55.13With the Senior Monk Ānanda Ānandattherasutta
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At one time the venerables Ānanda and Sāriputta were staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

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“Reverend, how many things do people have to give up and how many do they have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”

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“Reverend, people have to give up four things and possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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What four? They don’t have the distrust in the Buddha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the Buddha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

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They don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the teaching that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

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They don’t have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the Saṅgha that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms.’

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They don’t have the unethical conduct that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And they do have the ethical conduct loved by the noble ones that causes a learned noble disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm. Their ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. People have to give up these four things and possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 55.14Fear of the Bad Place Duggatibhayasutta
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“Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place.”

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SN 55.15Fear of the Bad Place, the Underworld Duggativinipātabhayasutta
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“Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place, the underworld. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place, the underworld.”

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SN 55.16Friends and Colleagues (1st) Paṭhamamittāmaccasutta
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“Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the four factors of stream-entry. What four? Experiential confidence in the Buddha … the teaching … the Saṅgha … And the ethical conduct loved by the noble ones … leading to immersion. Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these four factors of stream-entry.”

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SN 55.17Friends and Colleagues (2nd) Dutiyamittāmaccasutta
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“Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the four factors of stream-entry. What four? Experiential confidence in the Buddha …

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There might be change in the four principal states—the elements of earth, water, fire, and air—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

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Experiential confidence in the teaching …

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Experiential confidence in the Saṅgha …

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The ethical conduct loved by the noble ones … leading to immersion. There might be change in the four principal states—the elements of earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

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Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these four factors of stream-entry.”

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SN 55.18A Visit to the Gods (1st) Paṭhamadevacārikasutta
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At Sāvatthī. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:

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“Reverends, it’s good to have experiential confidence in the Buddha. … It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

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“My good Moggallāna, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

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SN 55.19A Visit to the Gods (2nd) Dutiyadevacārikasutta
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At Sāvatthī.

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And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:

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“Reverends, it’s good to have experiential confidence in the Buddha. … It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”

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“My good Moggallāna, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”

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SN 55.20A Visit to the Gods (3rd) Tatiyadevacārikasutta
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Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to the Buddha, bowed, and stood to one side. The Buddha said to them:

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“Reverends, it’s good to have experiential confidence in the Buddha. … It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

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“Good sir, it’s good to have experiential confidence in the Buddha … It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening. It’s good to have experiential confidence in the teaching. … the Saṅgha … and to have the ethical conduct that’s loved by the noble ones … leading to immersion. It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

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The Chapter with Sarakāni

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SN 55.21With Mahānāma (1st) Paṭhamamahānāmasutta
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So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, this Kapilavatthu is successful and prosperous, populous, full of people, with cramped cul-de-sacs. In the late afternoon, after paying homage to the Buddha or an esteemed mendicant, I enter Kapilavatthu. I encounter a stray elephant, horse, chariot, cart, or person. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. I think: ‘If I were to die at this time, where would I be reborn in my next life?’”

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“Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. Take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body is formed, made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

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Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up, headed for a higher place.

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In the same way, take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

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Your mind, Mahānāma, has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one.”

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SN 55.22With Mahānāma (2nd) Dutiyamahānāmasutta
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So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, this Kapilavatthu is successful and prosperous, populous, full of people, with cramped cul-de-sacs. In the late afternoon, after paying homage to the Buddha or an esteemed mendicant, I enter Kapilavatthu. I encounter a stray elephant, horse, chariot, cart, or person. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. I think: ‘If I were to die at this time, where would I be reborn in my next life?’”

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“Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. A noble disciple who has four things slants, slopes, and inclines towards extinguishment. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion.

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Suppose there was a tree that slants, slopes, and inclines to the east. If it was cut off at the root where would it fall?”

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“Sir, it would fall in the direction that it slants, slopes, and inclines.”

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“In the same way, a noble disciple who has four things slants, slopes, and inclines towards extinguishment.”

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SN 55.23With Godhā the Sakyan Godhasakkasutta
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At Kapilavatthu. Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to him, “Godhā, how many things must a person have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”

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“Mahānāma, a person must have three things for me to recognize them as a stream-enterer. What three? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … and the Saṅgha … When a person has these three things I recognize them as a stream-enterer.

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But Mahānāma, how many things must a person have for you to recognize them as a stream-enterer?”

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“Godhā, a person must have four things for me to recognize them as a stream-enterer. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When a person has these four things I recognize them as a stream-enterer.”

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“Hold on, Mahānāma, hold on! Only the Buddha would know whether or not they have these things.”

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“Come, Godhā, let’s go to the Buddha and inform him about this.”

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Then Mahānāma and Godhā went to the Buddha, bowed, and sat down to one side. Mahānāma told the Buddha all that had happened, and then said:

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“Sir, some issue regarding the teaching might come up. The Buddha might take one side, and the Saṅgha of monks the other. I’d side with the Buddha. May the Buddha remember me as having such confidence. Some issue regarding the teaching might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the other. I’d side with the Buddha. May the Buddha remember me as having such confidence.”

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“Godhā, what do you have to say to Mahānāma when he speaks like this?”

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“Sir, I have nothing to say to Mahānāma when he speaks like this, except what is good and wholesome.”

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SN 55.24About Sarakāni (1st) Paṭhamasaraṇānisakkasutta
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At Kapilavatthu.

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Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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At that, several Sakyans came together complaining, grumbling, and objecting, “Oh, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni was too weak for the training; he used to drink liquor.”

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Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

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“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha. How could he go to the underworld?

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Take a certain person who has experiential confidence in the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who has experiential confidence in the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who has experiential confidence in the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who has experiential confidence in the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who doesn’t have experiential confidence in the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

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Take another person who doesn’t have experiential confidence in the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and love for the Buddha. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

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If these great sal trees could understand what was well said and poorly said, I’d declare them to be stream-enterers. Why can’t this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death.”

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SN 55.25About Sarakāni the Sakyan (2nd) Dutiyasaraṇānisakkasutta
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At Kapilavatthu.

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Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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At that, several Sakyans came together complaining, grumbling, and objecting, “Oh, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni didn’t fulfill the training.”

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Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

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“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha.

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Take a certain person who is sure and devoted to the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, and are endowed with freedom. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who is sure and devoted to the Buddha … the teaching … the Saṅgha … They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters, they’re extinguished between one life and the next … they’re extinguished upon landing … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the Akaniṭṭha realm. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who is sure and devoted to the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who is sure and devoted to the Buddha … the teaching … the Saṅgha … But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

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Take another person who isn’t sure or devoted to the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

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Take another person who isn’t sure or devoted to the Buddha … the teaching … the Saṅgha … They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and love for the Buddha. This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.

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Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain. Would those seeds grow, increase, and mature?”

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“No, sir.”

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“In the same way, take a teaching that’s badly explained and badly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. This is what I call a barren field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a bad seed.

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Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there’s plenty of rainfall. Would those seeds grow, increase, and mature?”

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“Yes, sir.”

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“In the same way, take a teaching that’s well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. This is what I call a fertile field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a good seed. Why can’t this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan fulfilled the training at the time of his death.”

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SN 55.26Anāthapiṇḍika (1st) Paṭhamaanāthapiṇḍikasutta
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At Sāvatthī.

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Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, mister, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

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“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Sāriputta consented with silence.

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Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out, and said to Anāthapiṇḍika, “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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“Householder, you don’t have the distrust in the Buddha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Seeing in yourself that experiential confidence in the Buddha, that pain may die down on the spot.

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You don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.

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You don’t have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’ Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.

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You don’t have the unethical conduct that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. Your ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.

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You don’t have the wrong view that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. You have right view. Seeing in yourself that right view, that pain may die down on the spot.

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You don’t have the wrong thought …

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wrong speech …

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wrong action …

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wrong livelihood …

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wrong effort …

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wrong mindfulness …

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wrong immersion …

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wrong knowledge …

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wrong freedom … You have right freedom. Seeing in yourself that right freedom, that pain may die down on the spot.”

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And then Anāthapiṇḍika’s pain died down on the spot. Then he served Sāriputta and Ānanda from his own dish. When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side. Venerable Sāriputta expressed his appreciation to him with these verses.

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“Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

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who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

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So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

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After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta got up from his seat and left.

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Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “So, Ānanda, where are you coming from in the middle of the day?”

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“Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.”

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“Sāriputta is astute, Ānanda. He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.”

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SN 55.27With Anāthapiṇḍika (2nd) Dutiyaanāthapiṇḍikasutta
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At Sāvatthī.

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Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

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“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Ānanda consented with silence.

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Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika. He sat down on the seat spread out and said to Anāthapiṇḍika, “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing; that its fading, not its growing, is apparent.”

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“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

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“Householder, when an unlearned ordinary person has four things, they’re frightened and terrified, and fear what awaits them after death. What four? Firstly, an unlearned ordinary person distrusts the Buddha. Seeing in themselves that distrust of the Buddha, they’re frightened and terrified, and fear what awaits them after death.

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Furthermore, an unlearned ordinary person distrusts the teaching …

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Furthermore, an unlearned ordinary person distrusts the Saṅgha …

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Furthermore, an unlearned ordinary person has unethical conduct. Seeing in themselves that unethical conduct, they’re frightened and terrified, and fear what awaits them after death. When an unlearned ordinary person has these four things, they’re frightened and terrified, and fear what awaits them after death.

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When a learned noble disciple has four things, they’re not frightened or terrified, and don’t fear what awaits them after death. What four? Firstly, a noble disciple has experiential confidence in the Buddha … Seeing in themselves that experiential confidence in the Buddha, they’re not frightened or terrified, and don’t fear what awaits them after death.

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Furthermore, a noble disciple has experiential confidence in the teaching …

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Furthermore, a noble disciple has experiential confidence in the Saṅgha …

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Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in themselves that ethical conduct loved by the noble ones, they’re not frightened or terrified, and don’t fear what awaits them after death.

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When a learned noble disciple has these four things, they’re not frightened or terrified, and don’t fear what awaits them after death.”

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“Honorable Ānanda, I am not afraid. What have I to fear? For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And of the training rules appropriate for laypeople taught by the Buddha, I don’t see any that I have broken.”

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“You’re fortunate, householder, so very fortunate! You have declared the fruit of stream-entry.”

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SN 55.28Dangers and Threats (1st) Paṭhamabhayaverūpasantasutta
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At Sāvatthī.

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Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

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“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

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What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. So that danger and threat is quelled for anyone who refrains from beer, wine, and liquor intoxicants. These are the five dangers and threats they have quelled.

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What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. These are the four factors of stream-entry that they have.

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And what is the noble system that they have clearly seen and comprehended with wisdom? A noble disciple rationally applies the mind to dependent origination itself: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases.’ That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the noble system that they have clearly seen and comprehended with wisdom.

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When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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SN 55.29Dangers and Threats (2nd) Dutiyabhayaverūpasantasutta
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At Sāvatthī. … “Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

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SN 55.30With Nandaka the Licchavi Nandakalicchavisutta
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At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Nandaka the Licchavi chief minister went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

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“Nandaka, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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A noble disciple who has these four things is guaranteed long life, both human and heavenly … beauty … happiness … fame … and sovereignty, both human and heavenly. Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

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When he had spoken, a certain person said to Nandaka:

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“Sir, it is time to bathe.”

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“Enough now, my man, with that exterior bath. This interior bathing will do for me, that is, confidence in the Buddha.”

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The Chapter on Overflowing Merit

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SN 55.31Overflowing Merit (1st) Paṭhamapuññābhisandasutta
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At Sāvatthī.

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“Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? Firstly, a noble disciple has experiential confidence in the Buddha … This is the first kind of overflowing merit, overflowing goodness that nurtures happiness.

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Furthermore, a noble disciple has experiential confidence in the teaching … This is the second kind of overflowing merit, overflowing goodness that nurtures happiness.

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Furthermore, a noble disciple has experiential confidence in the Saṅgha … This is the third kind of overflowing merit, overflowing goodness that nurtures happiness.

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Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

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SN 55.32Overflowing Merit (2nd) Dutiyapuññābhisandasutta
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“Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

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Furthermore, a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

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SN 55.33Overflowing Merit (3rd) Tatiyapuññābhisandasutta
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“Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

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Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

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SN 55.34Footprints of the Gods (1st) Paṭhamadevapadasutta
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At Sāvatthī.

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“Mendicants, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.

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What four? Firstly, a noble disciple has experiential confidence in the Buddha … This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.

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Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha …

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Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings. These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”

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SN 55.35Footprints of the Gods (2nd) Dutiyadevapadasutta
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“Mendicants, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.

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What four? Firstly, a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Then they reflect: ‘What now is the footprint of the gods?’ They understand: ‘I hear that these days the gods consider non-harming to be supreme. But I don’t hurt any creature firm or frail. I definitely live in possession of a footprint of the gods.’ This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.

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Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha …

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Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Then they reflect: ‘What now is the footprint of the gods?’ They understand: ‘I hear that these days the gods consider non-harming to be supreme. But I don’t hurt any creature firm or frail. I definitely live in possession of a footprint of the gods.’ This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings. These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”

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SN 55.36In Common With the Gods Devasabhāgatasutta
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“Mendicants, when someone has four things the gods are pleased and speak of what they have in common. What four? Firstly, a noble disciple has experiential confidence in the Buddha … There are deities with experiential confidence in the Buddha who passed away from here and were reborn there. They think: ‘Having such experiential confidence in the Buddha, we passed away from there and were reborn here. That noble disciple has the same kind of experiential confidence in the Buddha, so they will come into the presence of the gods.’

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Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. There are deities with the ethical conduct loved by the noble ones who passed away from here and were reborn there. They think: ‘Having such ethical conduct loved by the noble ones, we passed away from there and were reborn here. That noble disciple has the same kind of ethical conduct loved by the noble ones, so they will come into the presence of the gods.’ When someone has four things the gods are pleased and speak of what they have in common.”

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SN 55.37With Mahānāma Mahānāmasutta
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At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, how is a lay follower defined?”

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“Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

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“But how is an ethical lay follower defined?”

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“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants, they’re considered to be an ethical lay follower.”

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“But how is a faithful lay follower defined?”

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“It’s when a lay follower has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Then they’re considered to be a faithful lay follower.”

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“But how is a generous lay follower defined?”

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“It’s when a lay follower lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. Then they’re considered to be a generous lay follower.”

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“But how is a wise lay follower defined?”

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“It’s when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Then they’re considered to be a wise lay follower.”

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SN 55.38Rain Vassasutta
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“Mendicants, suppose the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”

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SN 55.39With Kāḷigodhā Kāḷigodhasutta
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At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kāḷigodhā the Sakyan lady, where he sat on the seat spread out. Then Kāḷigodhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

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“Godhā, a female noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. A female noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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“Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I exhibit them. For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And I share without reservation all the gifts available to give in our family with those who are ethical and of good character.”

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“You’re fortunate, Godhā, so very fortunate, You have declared the fruit of stream-entry.”

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SN 55.40Nandiya the Sakyan Nandiyasakkasutta
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At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Nandiya the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, if a noble disciple were to totally and utterly lack the four factors of stream-entry, would they live negligently?”

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“Nandiya, someone who totally and utterly lacks these four factors of stream-entry is an outsider who belongs with the ordinary persons, I say. Neverthless, Nandiya, as to how a noble disciple lives negligently and how they live diligently, listen and apply your mind well, I will speak.”

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“Yes, sir,” Nandiya replied. The Buddha said this:

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“And how does a noble disciple live negligently? Firstly, a noble disciple has experiential confidence in the Buddha … They’re content with that confidence, and don’t make a further effort for solitude by day or retreat by night. When they live negligently, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they’re reckoned to live negligently.

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Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. They’re content with that ethical conduct loved by the noble ones, and don’t make a further effort for solitude by day or retreat by night. When they live negligently, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they’re reckoned to live negligently. That’s how a noble disciple lives negligently.

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And how does a noble disciple live diligently? Firstly, a noble disciple has experiential confidence in the Buddha … But they’re not content with that confidence, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they’re reckoned to live diligently.

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Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. But they’re not content with that ethical conduct loved by the noble ones, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they’re reckoned to live diligently. That’s how a noble disciple lives diligently.”

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The Chapter on Overflowing Merit, With Verses

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SN 55.41Overflowing Merit (1st) Paṭhamaabhisandasutta
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“Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

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Furthermore, they have the ethical conduct loved by the noble ones … leading to immersion. … These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

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When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

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It’s like trying to measure how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.

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In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

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So too, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

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SN 55.42Overflowing Merit (2nd) Dutiyaabhisandasutta
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“Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

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Furthermore, a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

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When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

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There are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge. It’s not easy to measure how much water is in such places by saying how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.

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In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

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So too, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

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SN 55.43Overflowing Merit (3rd) Tatiyaabhisandasutta
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“Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha …

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Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

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When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“One who desires merit, grounded in the skillful,
develops the path to realize freedom from death.
Once they’ve reached the heart of the teaching, delighting in ending,
they don’t tremble at the approach of the King of Death.”

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SN 55.44Rich (1st) Paṭhamamahaddhanasutta
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“Mendicants, a noble disciple who has four things is said to be rich, affluent, and wealthy.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is said to be rich, affluent, and wealthy.”

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SN 55.45Rich (2nd) Dutiyamahaddhanasutta
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“Mendicants, a noble disciple who has four things is said to be rich, affluent, wealthy, and famous.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is said to be rich, affluent, wealthy, and famous.”

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SN 55.46Plain Version Suddhakasutta
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“Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 55.47With Nandiya Nandiyasutta
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At Kapilavatthu. Seated to one side, the Buddha said to Nandiya the Sakyan:

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“Nandiya, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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SN 55.48With Bhaddiya Bhaddiyasutta
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At Kapilavatthu. Seated to one side, the Buddha said to Bhaddiya the Sakyan:

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“Bhaddiya, a noble disciple who has four things is a stream-enterer …”

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SN 55.49With Mahānāma Mahānāmasutta
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At Kapilavatthu. Seated to one side, the Buddha said to Mahānāma the Sakyan:

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“Mahānāma, a noble disciple who has four things is a stream-enterer …”

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SN 55.50Factors Aṅgasutta
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“Mendicants, there are these four factors of stream-entry. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These are the four factors of stream-entry.”

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The Chapter on a Wise Person

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SN 55.51With Verses Sagāthakasutta
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“Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

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What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

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who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

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So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

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SN 55.52One Who Completed the Rains Vassaṁvutthasutta
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At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain mendicant who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business. The Sakyans of Kapilavatthu heard about this.

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They went to that mendicant, bowed, sat down to one side, and said to him, “Sir, we hope that the Buddha is healthy and strong.”

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“He is, good sirs.”

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“And we hope that Sāriputta and Moggallāna are healthy and strong.”

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“They are.”

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“And we hope that the mendicant Saṅgha is healthy and strong.”

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“It is.”

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“But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?”

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“Good sirs, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. There are more mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world.’

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In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world. There are more mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.’

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In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering. There are more mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening.’”

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SN 55.53With Dhammadinna Dhammadinnasutta
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At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:

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“May the Buddha please advise and instruct us. It will be for our lasting welfare and happiness.”

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“So, Dhammadinna, you should train like this: ‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’ That’s how you should train yourselves.”

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“Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness. Since we are established in the five training rules, please teach us further.”

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“So, Dhammadinna, you should train like this: ‘We will have experiential confidence in the Buddha … the teaching … the Saṅgha … And we will have the ethical conduct loved by the noble ones … leading to immersion.’ That’s how you should train yourselves.”

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“Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them. For we have experiential confidence in the Buddha … the teaching … the Saṅgha … And we have the ethical conduct loved by the noble ones … leading to immersion.”

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“You’re fortunate, Dhammadinna, so very fortunate! You have all declared the fruit of stream-entry.”

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SN 55.54Sick Gilānasutta
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At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

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At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

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Mahānāma the Sakyan heard about this. Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added, “Sir, I haven’t heard and learned it in the presence of the Buddha how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.”

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“Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. ‘Be at ease, sir. You have experiential confidence in the Buddha … the teaching … the Saṅgha … And you have the ethical conduct loved by the noble ones … leading to immersion.’

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When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say: ‘Are you concerned for your mother and father?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your mother and father, you will die anyway. It would be good to give up concern for your mother and father.’

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If they reply, ‘I have given up concern for my mother and father,’ they should say: ‘But are you concerned for your partners and children?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your partners and children, you will die anyway. It would be good to give up concern for your partners and children.’

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If they reply, ‘I have given up concern for my partners and children,’ they should say: ‘But are you concerned for the five kinds of human sensual stimulation?’ If they reply, ‘I am,’ they should say: ‘Good sir, heavenly sensual pleasures are better than human sensual pleasures. It would be good to turn your mind away from human sensual pleasures and fix it on the gods of the four great kings.’

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If they reply, ‘I have done so,’ they should say: ‘Good sir, the gods of the thirty-three are better than the gods of the four great kings …

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Good sir, the gods of Yama … the joyful gods … the gods who love to imagine … the gods who control what is imagined by others … the gods of the realm of divinity are better than the gods who control what is imagined by others. It would be good to turn your mind away from the gods who control what is imagined by others and fix it on the gods of the realm of divinity.’ If they reply, ‘I have done so,’ they should say: ‘Good sir, the realm of divinity is impermanent, not lasting, and included within substantial reality. It would be good to turn your mind away from the realm of divinity and apply it to the cessation of substantial reality.’

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If they reply, ‘I have done so,’ then there is no difference between a lay follower whose mind is freed in this way and a mendicant whose mind is freed from defilements; that is, between the freedom of one and the other.”

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SN 55.55The Fruit of Stream-Entry Sotāpattiphalasutta
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“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry.”

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SN 55.56The Fruit of Once-Return Sakadāgāmiphalasutta
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“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of once-return. …”

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SN 55.57The Fruit of Non-Return Anāgāmiphalasutta
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“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of non-return. …”

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SN 55.58The Fruit of Perfection Arahattaphalasutta
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“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of perfection. …”

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SN 55.59The Getting of Wisdom Paññāpaṭilābhasutta
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“Mendicants, when four things are developed and cultivated they lead to the getting of wisdom. …”

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SN 55.60The Growth of Wisdom Paññāvuddhisutta
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“Mendicants, when four things are developed and cultivated they lead to the growth of wisdom. …”

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SN 55.61The Increase of Wisdom Paññāvepullasutta
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“Mendicants, when four things are developed and cultivated they lead to the increase of wisdom. …”

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The Chapter on Great Wisdom

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SN 55.62Great Wisdom Mahāpaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to great wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to great wisdom.”

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SN 55.63Widespread Wisdom Puthupaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to widespread wisdom …”

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SN 55.64Abundant Wisdom Vipulapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to abundant wisdom …”

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SN 55.65Deep Wisdom Gambhīrapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to deep wisdom …”

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SN 55.66Extraordinary Wisdom Appamattapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to extraordinary wisdom …”

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SN 55.67Vast Wisdom Bhūripaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to vast wisdom …”

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SN 55.68Much Wisdom Paññābāhullasutta
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“Mendicants, when four things are developed and cultivated they lead to much wisdom …”

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SN 55.69Fast Wisdom Sīghapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to fast wisdom …”

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SN 55.70Light Wisdom Lahupaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to light wisdom …”

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SN 55.71Laughing Wisdom Hāsapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to laughing wisdom …”

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SN 55.72Swift Wisdom Javanapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to swift wisdom …”

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SN 55.73Sharp Wisdom Tikkhapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to sharp wisdom …”

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SN 55.74Penetrating Wisdom Nibbedhikapaññāsutta
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“Mendicants, when four things are developed and cultivated they lead to penetrating wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to penetrating wisdom.”

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The Linked Discourses on Stream-Entry, the eleventh section.

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Linked Discourses on the Truths

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The Chapter on Immersion

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SN 56.1Immersion Samādhisutta
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At Sāvatthī.

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“Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Develop immersion. A mendicant who has immersion truly understands.

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That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

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SN 56.2Retreat Paṭisallānasutta
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“Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Meditate in retreat. A mendicant in retreat truly understands.

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That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

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SN 56.3A Gentleman (1st) Paṭhamakulaputtasutta
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“Mendicants, whatever gentlemen—past, future, or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.

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What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Whatever gentlemen—past, future, or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.

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That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

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SN 56.4A Gentleman (2nd) Dutiyakulaputtasutta
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“Mendicants, whatever gentlemen—past, future, or present—truly comprehend after rightly going forth from the lay life to homelessness, all of them truly comprehend the four noble truths.

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What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

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That’s why you should practice meditation …”

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SN 56.5Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta
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“Mendicants, whatever ascetics and brahmins truly wake up—in the past, future, or present—all of them truly wake up to the four noble truths.

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What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

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That’s why you should practice meditation …”

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SN 56.6Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta
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“Mendicants, whatever ascetics and brahmins—past, future, or present—reveal that they are awakened, all of them reveal that they truly awakened to the four noble truths.

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What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

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That’s why you should practice meditation …”

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SN 56.7Thoughts Vitakkasutta
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“Mendicants, don’t think bad, unskillful thoughts, such as sensual, malicious, and cruel thoughts. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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When you think, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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That’s why you should practice meditation …”

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SN 56.8Thought Cintasutta
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“Mendicants, don’t think up a bad, unskillful idea. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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That’s why you should practice meditation …”

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SN 56.9Arguments Viggāhikakathāsutta
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“Mendicants, don’t get into arguments, such as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …

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That’s why you should practice meditation …”

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SN 56.10Low Talk Tiracchānakathāsutta
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“Mendicants, don’t engage in all kinds of low talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and talk at the well; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …

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That’s why you should practice meditation …”

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The Chapter on Rolling Forth the Wheel of Dhamma

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SN 56.11Rolling Forth the Wheel of Dhamma Dhammacakkappavattanasutta
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At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:

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“Mendicants, these two extremes should not be cultivated by one who has gone forth. What two? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

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And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

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Now this is the noble truth of suffering. Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

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Now this is the noble truth of the origin of suffering. It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.

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Now this is the noble truth of the cessation of suffering. It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.

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Now this is the noble truth of the practice that leads to the cessation of suffering. It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …

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‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me …

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‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me …

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‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

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As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

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Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

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That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said.

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And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: “Everything that has a beginning has an end.”

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And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry: “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

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Hearing the cry of the earth gods, the gods of the four great kings … the gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to imagine … the gods who control what is imagined by others … the gods of the Divinity’s host raised the cry: “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

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And so at that moment, that second, that hour, the cry soared up to the realm of divinity. And this ten-thousandfold galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the gods.

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Then the Buddha expressed this heartfelt sentiment: “Koṇḍañña has really understood! Koṇḍañña has really understood!”

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And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”.

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SN 56.12The Realized Ones Tathāgatasutta
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“‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another. ‘This noble truth of suffering should be completely understood.’ … ‘This noble truth of suffering has been completely understood.’ …

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‘This is the noble truth of the origin of suffering.’ … ‘This noble truth of the origin of suffering should be given up.’ … ‘This noble truth of the origin of suffering has been given up.’ …

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‘This is the noble truth of the cessation of suffering.’ … ‘This noble truth of the cessation of suffering should be realized.’ … ‘This noble truth of the cessation of suffering has been realized.’ …

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‘This is the noble truth of the practice that leads to the cessation of suffering.’ … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ … ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.”

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SN 56.13Aggregates Khandhasutta
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“Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

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And what is the noble truth of suffering? You should say: ‘The five grasping aggregates’. That is: form, feeling, perception, choices, and consciousness. This is called the noble truth of suffering.

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And what is the noble truth of the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the noble truth of the origin of suffering.

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And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the noble truth of the cessation of suffering.

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And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. These are the four noble truths.

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That’s why you should practice meditation …”

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SN 56.14Interior Sense Fields Ajjhattikāyatanasutta
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“Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

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And what is the noble truth of suffering? You should say: ‘The six interior sense fields’. What six? The sense fields of the eye, ear, nose, tongue, body, and mind. This is called the noble truth of suffering. …”

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SN 56.15Remembering (1st) Paṭhamadhāraṇasutta
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“Mendicants, do you remember the four noble truths that I taught?” When he said this, one of the mendicants said to the Buddha:

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“I do, sir.”

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“How so, mendicant?”

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“Sir, I remember that suffering is the first noble truth you’ve taught; the origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That’s how I remember the four noble truths as you’ve taught them.”

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“Good, good, mendicant! It’s good that you remember the four noble truths as I’ve taught them. Suffering is the first noble truth I’ve taught, and that’s how you should remember it. The origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That’s how you should remember the four noble truths as I’ve taught them.

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That’s why you should practice meditation …”

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SN 56.16Remembering (2nd) Dutiyadhāraṇasutta
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“Mendicants, do you remember the four noble truths that I taught?” When he said this, one of the mendicants said to the Buddha:

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“I do, sir.”

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“How so, mendicant?”

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“Sir, I remember that suffering is the first noble truth you’ve taught. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the first noble truth of suffering. I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’ That is not possible. The origin of suffering … The cessation of suffering … The practice that leads to the cessation of suffering is the fourth noble truth you’ve taught. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’ That is not possible. That’s how I remember the four noble truths as you’ve taught them.”

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“Good, good, mendicant! It’s good that you remember the four noble truths as I’ve taught them. Suffering is the first noble truth I’ve taught, and that’s how you should remember it. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the first noble truth of suffering. I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’ That is not possible. The origin of suffering … The cessation of suffering … The practice that leads to the cessation of suffering is the fourth noble truth I’ve taught, and that’s how you should remember it. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’ That is not possible. That’s how you should remember the four noble truths as I’ve taught them.

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That’s why you should practice meditation …”

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SN 56.17Ignorance Avijjāsutta
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Seated to one side, that mendicant said to the Buddha:

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“Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignorant person defined?”

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“Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance. And this is how an ignorant person is defined.

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That’s why you should practice meditation …”

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SN 56.18Knowledge Vijjāsutta
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Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

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“Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowledgeable person defined?”

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“Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called knowledge. And this is how a knowledgeable person is defined.

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That’s why you should practice meditation …”

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SN 56.19Expressions Saṅkāsanasutta
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“Mendicants, I’ve declared: ‘This is the noble truth of suffering.’ And there are limitless explanations, phrases, and expressions about that: ‘This is another way of saying that this is the noble truth of suffering.’ I’ve declared: ‘This is the noble truth of the origin of suffering.’ … I’ve declared: ‘This is the noble truth of the cessation of suffering.’ … I’ve declared: ‘This is the noble truth of the practice that leads to the cessation of suffering.’ And there are limitless explanations, phrases, and expressions about that: ‘This is another way of saying that this is the noble truth of the practice that leads to the cessation of suffering.’

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That’s why you should practice meditation …”

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SN 56.20Real Tathasutta
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“Mendicants, these four things are real, not unreal, not otherwise. What four? ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’ … These four things are real, not unreal, not otherwise.

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That’s why you should practice meditation …”

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The Chapter at the Village of Koṭi

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SN 56.21At the Village of Koṭi (1st) Paṭhamakoṭigāmasutta
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At one time the Buddha was staying in the land of the Vajjis at the village of Koṭi. There the Buddha addressed the mendicants: “Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.

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What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“Because of not truly seeing
the four noble truths,
we have transmigrated for a long time
from one rebirth to the next.

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But now that these truths have been seen,
the conduit to rebirth is eradicated.
The root of suffering is cut off,
now there’ll be no more future lives.”

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SN 56.22At the Village of Koṭi (2nd) Dutiyakoṭigāmasutta
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“Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.

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There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

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That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

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“There are those who don’t understand suffering
and suffering’s cause,
and where all suffering
ceases with nothing left over.

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And they do not know the path
that leads to the stilling of suffering.
They lack the heart’s release,
as well as the release by wisdom.
Unable to make an end,
they continue to be reborn and grow old.

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But there are those who understand suffering
and suffering’s cause,
and where all suffering
ceases with nothing left over.

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And they understand the path
that leads to the stilling of suffering.
They’re endowed with the heart’s release,
as well as the release by wisdom.
Able to make an end,
they don’t continue to be reborn and grow old.”

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SN 56.23The Fully Awakened Buddha Sammāsambuddhasutta
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At Sāvatthī.

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“Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. It is because he has truly understood these four noble truths that the Realized One is called ‘the perfected one, the fully awakened Buddha’.

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That’s why you should practice meditation …”

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SN 56.24The Perfected Ones Arahantasutta
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At Sāvatthī.

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“Mendicants, whatever perfected ones, fully awakened Buddhas truly wake up—in the past, future, or present—all of them truly wake up to the four noble truths.

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What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Whatever perfected ones, fully awakened Buddhas truly wake up—in the past, future, or present—all of them truly wake up to the four noble truths.

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That’s why you should practice meditation …”

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SN 56.25The Ending of Defilements Āsavakkhayasutta
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“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path. The ending of the defilements is for one who knows and sees this.

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That’s why you should practice meditation …”

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SN 56.26Friends Mittasutta
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“Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of the four noble truths.

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What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of these four noble truths.

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That’s why you should practice meditation …”

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SN 56.27Real Tathasutta
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“Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These four noble truths are real, not unreal, not otherwise. That’s why they’re called ‘noble truths’.

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That’s why you should practice meditation …”

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SN 56.28The World Lokasutta
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“Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. In this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans, the Realized One is the Noble One. That’s why they’re called ‘noble truths’.

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That’s why you should practice meditation …”

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SN 56.29Should Be Completely Understood Pariññeyyasutta
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“Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. Of these four noble truths, there is one to be completely understood, one to be given up, one to be realized, and one to be developed.

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And which noble truth should be completely understood? The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be given up. The noble truth of the cessation of suffering should be realized. The noble truth of the practice that leads to the cessation of suffering should be developed.

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That’s why you should practice meditation …”

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SN 56.30With Gavampati Gavampatisutta
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At one time several mendicants were staying in the land of the Cetīs at Sahajāti. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them:

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“Reverends, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering?”

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When they said this, Venerable Gavampati said to those senior mendicants:

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“Reverends, I have heard and learned this in the presence of the Buddha: ‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering. Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’”

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The Chapter in a Rosewood Forest

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SN 56.31In a Rosewood Forest Sīsapāvanasutta
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At one time the Buddha was staying near Kosambī in a rosewood forest. Then the Buddha picked up a few rosewood leaves in his hand and addressed the mendicants: “What do you think, mendicants? Which is more: the few leaves in my hand, or those in the forest above me?”

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“Sir, the few leaves in your hand are a tiny amount. There are far more leaves in the forest above.”

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“In the same way, there is much more that I have directly known but have not explained to you. What I have explained is a tiny amount. And why haven’t I explained it? Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I haven’t explained it.

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And what have I explained? I have explained: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

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And why have I explained this? Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I’ve explained it.

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That’s why you should practice meditation …”

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SN 56.32Acacia Leaves Khadirapattasutta
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“Mendicants, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

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It’s as if someone were to say: ‘I’ll make a basket out of acacia leaves or pine needles or myrobalan leaves, and use it to carry water or a palm frond.’ That is not possible. In the same way, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

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But suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

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It’s as if someone were to say: ‘I’ll make a basket out of lotus leaves or flame-of-the-forest leaves or camel’s foot creeper leaves, and use it to carry water or a palm frond.’ That is possible. In the same way, suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

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That’s why you should practice meditation …”

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SN 56.33A Stick Daṇḍasutta
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“Mendicants, suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom and sometimes the top. It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.34Clothes Celasutta
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“Mendicants, if your clothes or head were on fire, what would you do about it?”

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“Sir, if our clothes or head were on fire, we’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to extinguish it.”

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“Mendicants, so long as you have not comprehended the four noble truths, regard your burning head or clothes with equanimity, ignore them, and apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness to truly comprehending the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.35A Hundred Spears Sattisatasutta
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“Mendicants, suppose there was a man with a lifespan of a hundred years. And someone might say to him: ‘Come now, my good man, they’ll strike you with a hundred spears in the morning, at midday, and in the late afternoon. And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’

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For an earnest gentleman this is sufficient reason to submit.

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Why is that? Transmigration has no known beginning. No first point is found of blows by spears, swords, arrows, and axes. Now this may be so. But the comprehension of the four noble truths doesn’t come with pain or sadness, I say. Rather, the comprehension of the four noble truths comes only with pleasure and happiness, I say. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.36Living Creatures Pāṇasutta
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“Suppose a person was to strip all the grass, sticks, branches, and leaves in the Black Plum Tree Land, gather them together into one pile, and make them into stakes. Then they’d impale the large creatures in the ocean on large stakes; the medium-sized creatures on medium-sized stakes; and the small creatures on small stakes. They wouldn’t run out of sizable creatures in the ocean before using up all the grass, sticks, branches, and leaves in the Black Plum Tree Land. There are far more small creatures in the ocean than this, so it wouldn’t be feasible to impale them on stakes. Why is that? Because of the small size of those life-forms. That’s how big the plane of loss is.

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A person accomplished in view, exempt from that vast plane of loss, truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

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That’s why you should practice meditation …”

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SN 56.37The Simile of the Sun (1st) Paṭhamasūriyasutta
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“Mendicants, the dawn is the forerunner and precursor of the sunrise.

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In the same way, right view is the forerunner and precursor of truly comprehending the four noble truths. A mendicant with right view can expect to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

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That’s why you should practice meditation …”

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SN 56.38The Simile of the Sun (2nd) Dutiyasūriyasutta
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“Mendicants, as long as the moon and the sun don’t arise in the world, no great light or great radiance appears. Darkness prevails then, utter darkness. Day and night aren’t found, nor months and fortnights, nor seasons and years.

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But when the moon and the sun arise in the world, a great light, a great radiance appears. Darkness no longer prevails. Day and night are found, and months and fortnights, and seasons and years.

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In the same way, as long as the Realized One doesn’t arise in the world, no great light or great radiance appears. Darkness prevails then, utter darkness. There’s no explanation of the four noble truths, no teaching, advocating, establishing, clarifying, analyzing, and revealing of them.

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But when the Realized One arises in the world, a great light, a great radiance appears. Darkness no longer prevails. Then there’s the explanation of the four noble truths, the teaching, advocating, establishing, clarifying, analyzing, and revealing of them. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.39A Boundary Pillar Indakhīlasutta
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“Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’

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Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. Why is that? It’s because the tuft of cotton-wool is so light.

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In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’ Why is that? It’s because they haven’t seen the four noble truths.

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There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’

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Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. Why is that? It’s because that boundary pillar is firmly embedded, with deep foundations.

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In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t gaze up at the face of another ascetic or brahmin, thinking: ‘Surely this worthy one knows and sees.’ Why is that? It’s because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.40Looking For a Debate Vādatthikasutta
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“Mendicants, take any mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that mendicant shake or rock or tremble.

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Suppose there was a stone pillar, sixteen feet long. Eight feet were buried underground, and eight above ground. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. Why is that? It’s because that boundary pillar is firmly embedded, with deep foundations.

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In the same way, take any mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that mendicant shake or rock or tremble. Why is that? It’s because they have clearly seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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The Chapter on a Cliff

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SN 56.41Speculation About the World Lokacintāsutta
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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants:

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“Once upon a time, mendicants, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then that person saw an army of four divisions enter a lotus stalk. When he saw this he thought, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’

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Then that person entered the city and informed a large crowd, ‘I’ve gone mad, really, I’ve lost my mind! I’m seeing things that don’t exist in the world.’

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‘But how is it that you’re mad? How have you lost your mind? And what have you seen that doesn’t exist in the world?’

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‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world. Then I saw an army of four divisions enter a lotus stalk. That’s why I’m mad, that’s why I’ve lost my mind. And that’s what I’ve seen that doesn’t exist in the world.’

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‘Well, mister, you’re definitely mad, you’ve definitely lost your mind. And you’re seeing things that don’t exist in the world.’

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But what that person saw was in fact real, not unreal. Once upon a time, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. The defeated and terrified titans entered the citadel of the titans through the lotus stalk only to confuse the gods.

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So mendicants, don’t speculate about the world. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

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That’s why you should practice meditation …”

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SN 56.42A Cliff Papātasutta
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At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

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Then the Buddha said to the mendicants, “Come, mendicants, let’s go to Inspiration Peak for the day’s meditation.”

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“Yes, sir,” they replied. Then the Buddha together with several mendicants went to Inspiration Peak.

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A certain mendicant saw the big cliff there and said to the Buddha, “Sir, that big cliff is really huge and scary. Is there any other cliff bigger and scarier than this one?”

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“There is, mendicant.”

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“But sir, what is it?”

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“Mendicant, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they take pleasure in such choices, they continue to make them. Having made choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

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There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. Since they don’t take pleasure in such choices, they stop making them. Having stopped making choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

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That’s why you should practice meditation …”

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SN 56.43The Mighty Fever Mahāpariḷāhasutta
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“Mendicants, there is a hell called ‘The Mighty Fever’. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. Whatever sound you hear … Whatever odor you smell … Whatever flavor you taste … Whatever touch you feel … Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.”

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When he said this, one of the mendicants said to the Buddha, “Sir, that fever really is mighty, so very mighty. Is there any other fever more mighty and terrifying than this one?”

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“There is, mendicant.”

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“But sir, what is it?”

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“Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth … They continue to make such choices … Having made such choices, they burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

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There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth … They stop making such choices … Having stopped making such choices, they don’t burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

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That’s why you should practice meditation …”

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SN 56.44A Bungalow Kūṭāgārasutta
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“Mendicants, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

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It’s as if someone were to say: ‘Before the lower story of a bungalow is built, I will hoist up the upper story.’ That is not possible. In the same way, suppose someone were to say: ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is not possible.

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But suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

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It’s as if someone were to say: ‘After the lower story of a bungalow is built, I will hoist up the upper story.’ That is possible. In the same way, suppose someone were to say: ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ That is possible.

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That’s why you should practice meditation …”

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SN 56.45Splitting Hairs Vālasutta
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At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

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Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. He saw several Licchavi youths practicing archery near the town hall. They were shooting arrows from a distance through a small keyhole, shot after shot without missing.

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When he saw this he thought, “These Licchavi youths really are trained, so well trained, in that they shoot arrows from a distance through a small keyhole, shot after shot without missing.”

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Then Ānanda wandered for alms in Vesālī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

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“What do you think, Ānanda? Which is harder and more challenging: to shoot arrows from a distance through a small keyhole, shot after shot without missing? Or to take a horsehair split into seven strands and penetrate one tip with another tip?”

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“It’s more difficult and challenging, sir, to take a horsehair split into seven strands and penetrate one tip with another tip.”

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“Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that.

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That’s why you should practice meditation …”

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SN 56.46Darkness Andhakārasutta
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“Mendicants, the boundless void of interstellar space is so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression.”

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When he said this, one of the mendicants asked the Buddha, “Sir, that darkness really is mighty, so very mighty. Is there any other darkness more mighty and terrifying than this one?”

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“There is, mendicant.”

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“But sir, what is it?”

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“There are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. They take pleasure in choices that lead to rebirth … They continue to make such choices … Having made such choices, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

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There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. They don’t take pleasure in choices that lead to rebirth … They stop making such choices … Having stopped making such choices, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

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That’s why you should practice meditation …”

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SN 56.47A Yoke With a Hole (1st) Paṭhamachiggaḷayugasutta
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“Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years.

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What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”

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“Only after a very long time, sir, if ever.”

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“That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say.

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Why is that? Because in that place there’s no principled or moral conduct, and no doing what is good and skillful. There they just prey on each other, preying on the weak. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.48A Yoke With a Hole (2nd) Dutiyachiggaḷayugasutta
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“Mendicants, suppose the earth was entirely covered with water. And a person threw a yoke with a single hole into it. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years.

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What do you think, mendicants? Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”

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“It’s unlikely, sir.”

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“That’s how unlikely it is to get reborn as a human being. And that’s how unlikely it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha. And that’s how unlikely it is for the teaching and training proclaimed by a Realized One to shine in the world. And now, mendicants, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world.

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That’s why you should practice meditation …”

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SN 56.49Sineru, King of Mountains (1st) Paṭhamasinerupabbatarājasutta
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“Mendicants, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.

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What do you think, mendicants? Which is more: the seven pebbles the size of mung beans? Or Sineru, the king of mountains?”

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“Sir, Sineru, the king of mountains, is certainly more. The seven pebbles the size of mung beans are tiny. Compared to Sineru, they don’t count, there’s no comparison, they’re not worth a fraction.”

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“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.50Sineru, King of Mountains (2nd) Dutiyasinerupabbatarājasutta
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“Mendicants, suppose Sineru, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.

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What do you think, mendicants? Which is more: the portion of Sineru, the king of mountains, that has been worn away and eroded? Or the seven pebbles the size of mustard seeds that are left?”

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“Sir, the portion of Sineru, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to Sineru, they don’t count, there’s no comparison, they’re not worth a fraction.”

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“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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The Chapter on Comprehension

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SN 56.51A Fingernail Nakhasikhāsutta
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Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?”

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“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.52A Lotus Pond Pokkharaṇīsutta
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“Mendicants, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it. Then a person would pick up some water on the tip of a blade of grass.

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What do you think, mendicants? Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”

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“Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny. Compared to the water in the lotus pond, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.53Where the Waters Flow Together (1st) Paṭhamasambhejjasutta
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“Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge. Suppose a person was to draw two or three drops of water from such a place.

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What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the confluence?”

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“Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny. Compared to the water in the confluence, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.54Where the Waters Flow Together (2nd) Dutiyasambhejjasutta
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“Mendicants, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge. Suppose that water dried up and evaporated except for two or three drops.

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What do you think, mendicants? Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”

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“Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the confluence that has dried up and evaporated, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.55The Earth (1st) Paṭhamamahāpathavīsutta
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“Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.

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What do you think, mendicants? Which is more: the seven clay balls the size of jujube seeds, or the great earth?”

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“Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth, they don’t count, there’s no comparison, they’re not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.56The Earth (2nd) Dutiyamahāpathavīsutta
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“Mendicants, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.

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What do you think, mendicants? Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”

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“Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth that has been worn away and eroded, they don’t count, there’s no comparison, they’re not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.57The Ocean (1st) Paṭhamamahāsamuddasutta
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“Mendicants, suppose a man was to draw up two or three drops of water from the ocean.

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What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the ocean?”

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“Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny. Compared to the water in the ocean, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.58The Ocean (2nd) Dutiyamahāsamuddasutta
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“Mendicants, suppose the water in the ocean dried up and evaporated except for two or three drops.

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What do you think, mendicants? Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”

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“Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the ocean that has dried up and evaporated, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.59A Mountain (1st) Paṭhamapabbatūpamasutta
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“Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.

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What do you think, mendicants? Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”

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“Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, they don’t count, there’s no comparison, they’re not worth a fraction.”

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“In the same way, for a noble disciple …

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That’s why you should practice meditation …”

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SN 56.60A Mountain (2nd) Dutiyapabbatūpamasutta
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“Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.

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What do you think, mendicants? Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”

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“Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, they don’t count, there’s no comparison, they’re not worth a fraction.”

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“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. Such a person truly understands about suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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The First Chapter of Abbreviated Texts on Raw Grain

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SN 56.61Not Human Aññatrasutta
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Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?”

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“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, the sentient beings reborn as humans are few, while those not reborn as humans are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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SN 56.62In the Borderlands Paccantasutta
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Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt under my fingernail, or this great earth?”

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“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

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“In the same way, the sentient beings reborn in central countries are few, while those reborn in the borderlands, among uneducated foreigners, are many. …”

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SN 56.63Wisdom Paññāsutta
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“… the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many. …”

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SN 56.64Beer and Wine Surāmerayasutta
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“… the sentient beings who refrain from beer, wine, and liquor intoxicants, are few, while those who don’t refrain are many. …”

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SN 56.65Born in Water Odakasutta
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“… the sentient beings born on land are few, while those born in water are many. …”

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SN 56.66Respect Mother Matteyyasutta
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“… the sentient beings who respect their mothers are few, while those who don’t are many. …”

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SN 56.67Respect Father Petteyyasutta
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“… the sentient beings who respect their fathers are few, while those who don’t are many. …”

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SN 56.68Respect Ascetics Sāmaññasutta
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“… the sentient beings who respect ascetics are few, while those who don’t are many. …”

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SN 56.69Respect Brahmins Brahmaññasutta
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“… the sentient beings who respect brahmins are few, while those who don’t are many. …”

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SN 56.70Honor the Elders Pacāyikasutta
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“… the sentient beings who honor the elders in the family are few, while those who don’t are many. …”

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The Second Chapter of Abbreviated Texts on Raw Grain

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SN 56.71Killing Living Creatures Pāṇātipātasutta
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“… the sentient beings who refrain from killing living creatures are few, while those who don’t refrain are many. …”

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SN 56.72Stealing Adinnādānasutta
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“… the sentient beings who refrain from stealing are few, while those who don’t refrain are many. …”

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SN 56.73Sexual Misconduct Kāmesumicchācārasutta
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“… the sentient beings who refrain from sexual misconduct are few, while those who don’t refrain are many. …”

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SN 56.74Lying Musāvādasutta
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“… the sentient beings who refrain from lying are few, while those who don’t refrain are many. …”

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SN 56.75Divisive Speech Pesuññasutta
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“… the sentient beings who refrain from divisive speech are few, while those who don’t refrain are many. …”

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SN 56.76Harsh Speech Pharusavācāsutta
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“… the sentient beings who refrain from harsh speech are few, while those who don’t refrain are many. …”

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SN 56.77Nonsense Samphappalāpasutta
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“… the sentient beings who refrain from talking nonsense are few, while those who don’t refrain are many. …”

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SN 56.78Plants Bījagāmasutta
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“… the sentient beings who refrain from injuring plants and seeds are few, while those who don’t refrain are many. …”

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SN 56.79Food at the Wrong Time Vikālabhojanasutta
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“… the sentient beings who refrain from food at the wrong time are few, while those who don’t refrain are many. …”

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SN 56.80Fragrance and Makeup Gandhavilepanasutta
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“… the sentient beings who refrain from beautifying and adorning themselves with garlands, fragrance, and makeup are few, while those who don’t refrain are many …”

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The Third Chapter of Abbreviated Texts on Raw Grain

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SN 56.81Dancing and Singing Naccagītasutta
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…. “… the sentient beings who refrain from seeing shows of dancing, singing, and music are few, while those who don’t refrain are many …”

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SN 56.82High Beds Uccāsayanasutta
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“… the sentient beings who refrain from high and luxurious beds are few, while those who don’t refrain are many. …”

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SN 56.83Gold and Currency Jātarūparajatasutta
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“… the sentient beings who refrain from receiving gold and currency are few, while those who don’t refrain are many. …”

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SN 56.84Raw Grain Āmakadhaññasutta
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“… the sentient beings who refrain from receiving raw grain are few, while those who don’t refrain are many. …”

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SN 56.85Raw Meat Āmakamaṁsasutta
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“… the sentient beings who refrain from receiving raw meat are few, while those who don’t refrain are many. …”

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SN 56.86Women and Girls Kumārikasutta
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“… the sentient beings who refrain from receiving women and girls are few, while those who don’t refrain are many. …”

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SN 56.87Bondservants Dāsidāsasutta
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“… the sentient beings who refrain from receiving male and female bondservants are few, while those who don’t refrain are many. …”

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SN 56.88Goats and Sheep Ajeḷakasutta
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“… the sentient beings who refrain from receiving goats and sheep are few, while those who don’t refrain are many. …”

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SN 56.89Chickens and Pigs Kukkuṭasūkarasutta
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“… the sentient beings who refrain from receiving chickens and pigs are few, while those who don’t refrain are many. …”

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SN 56.90Elephants and Cows Hatthigavassasutta
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“… the sentient beings who refrain from receiving elephants, cows, horses, and mares are few, while those who don’t refrain are many. …”

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The Fourth Chapter of Abbreviated Texts on Raw Grain

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SN 56.91Fields and Land Khettavatthusutta
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“… the sentient beings who refrain from receiving fields and land are few, while those who don’t refrain are many. …”

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SN 56.92Buying and Selling Kayavikkayasutta
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“… the sentient beings who refrain from buying and selling are few, while those who don’t refrain are many. …”

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SN 56.93Errands Dūteyyasutta
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“… the sentient beings who refrain from running errands and messages are few, while those who don’t refrain are many. …”

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SN 56.94False Weights Tulākūṭasutta
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“… the sentient beings who refrain from falsifying weights, metals, or measures are few, while those who don’t refrain are many. …”

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SN 56.95Bribery Ukkoṭanasutta
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“… the sentient beings who refrain from bribery, fraud, cheating, and duplicity are few, while those who don’t refrain are many. …”

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SN 56.96–101Mutilation, Etc. Chedanādisutta
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“… the sentient beings who refrain from mutilation, murder, abduction, banditry, plunder, and violence are few, while those who don’t refrain are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, its origin, its cessation, and the path.

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That’s why you should practice meditation …”

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The Chapter of Abbreviated Texts on Five Destinations

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SN 56.102Passing Away as Humans and Reborn in Hell Manussacutinirayasutta
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“… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell are many …”

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SN 56.103Passing Away as Humans and Reborn as Animals Manussacutitiracchānasutta
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“… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the animal realm are many …”

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SN 56.104Passing Away as Humans and Reborn as Ghosts Manussacutipettivisayasutta
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“… the sentient beings who die as humans and are reborn as humans are few, while those who die as humans and are reborn in the ghost realm are many …”

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SN 56.105–107Passing Away as Humans and Reborn as Gods Manussacutidevanirayādisutta
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“… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.108–110Passing Away as Gods and Reborn as Gods Devacutinirayādisutta
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“… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.111–113Dying as Gods and Reborn as Humans Devamanussanirayādisutta
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“… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.114–116Dying in Hell and Reborn as Humans Nirayamanussanirayādisutta
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“… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.117–119Dying in Hell and Reborn as Gods Nirayadevanirayādisutta
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“… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.120–122Dying as Animals and Reborn as Humans Tiracchānamanussanirayādisutta
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“… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.123–125Dying as Animals and Reborn as Gods Tiracchānadevanirayādisutta
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“… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.126–128Dying as Ghosts and Reborn as Humans Pettimanussanirayādisutta
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“… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

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SN 56.129–130Dying as Ghosts and Reborn as Gods Pettidevanirayādisutta
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“… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell are many.”

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“… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the animal realm are many.”

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SN 56.131Dying as Ghosts and Reborn as Ghosts Pettidevapettivisayasutta
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“… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in the ghost realm are many. Why is that? It’s because they haven’t seen the four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

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That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

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That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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The Linked Discourses on the Truths, the twelfth section.

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The Great Book is finished.

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The Linked Discourses are completed.

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Colophon

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The Translator

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Bhikkhu Sujato was born as Anthony Aidan Best on 4/11/1966 in Perth, Western Australia. He grew up in the pleasant suburbs of Mt Lawley and Attadale alongside his sister Nicola, who was the good child. His mother, Margaret Lorraine Huntsman née Pinder, said “he’ll either be a priest or a poet”, while his father, Anthony Thomas Best, advised him to “never do anything for money”. He attended Aquinas College, a Catholic school, where he decided to become an atheist. At the University of WA he studied philosophy, aiming to learn what he wanted to do with his life. Finding that what he wanted to do was play guitar, he dropped out. His main band was named Martha’s Vineyard, which achieved modest success in the indie circuit.

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A seemingly random encounter with a roadside joey took him to Thailand, where he entered his first meditation retreat at Wat Ram Poeng, Chieng Mai in 1992. Feeling the call to the Buddha’s path, he took full ordination in Wat Pa Nanachat in 1994, where his teachers were Ajahn Pasanno and Ajahn Jayasaro. In 1997 he returned to Perth to study with Ajahn Brahm at Bodhinyana Monastery.

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He spent several years practicing in seclusion in Malaysia and Thailand before establishing Santi Forest Monastery in Bundanoon, NSW, in 2003. There he was instrumental in supporting the establishment of the Theravada bhikkhuni order in Australia and advocating for women’s rights. He continues to teach in Australia and globally, with a special concern for the moral implications of climate change and other forms of environmental destruction. He has published a series of books of original and groundbreaking research on early Buddhism.

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In 2005 he founded SuttaCentral together with Rod Bucknell and John Kelly. In 2015, seeing the need for a complete, accurate, plain English translation of the Pali texts, he undertook the task, spending nearly three years in isolation on the isle of Qi Mei off the coast of the nation of Taiwan. He completed the four main Nikāyas in 2018, and the early books of the Khuddaka Nikāya were complete by 2021. All this work is dedicated to the public domain and is entirely free of copyright encumbrance.

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In 2019 he returned to Sydney where he established Lokanta Vihara (The Monastery at the End of the World).

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Creation Process

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Primary source was the digital Mahāsaṅgīti edition of the Pali Tipiṭaka. Translated from the Pali, with reference to several English translations, especially those of Bhikkhu Bodhi.

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The Translation

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This translation was part of a project to translate the four Pali Nikāyas with the following aims: plain, approachable English; consistent terminology; accurate rendition of the Pali; free of copyright. It was made during 2016–2018 while Bhikkhu Sujato was staying in Qimei, Taiwan.

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About SuttaCentral

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SuttaCentral publishes early Buddhist texts. Since 2005 we have provided root texts in Pali, Chinese, Sanskrit, Tibetan, and other languages, parallels between these texts, and translations in many modern languages. Building on the work of generations of scholars, we offer our contribution freely.

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SuttaCentral is driven by volunteer contributions, and in addition we employ professional developers. We offer a sponsorship program for high quality translations from the original languages. Financial support for SuttaCentral is handled by the SuttaCentral Development Trust, a charitable trust registered in Australia.

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About Bilara

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“Bilara” means “cat” in Pali, and it is the name of our Computer Assisted Translation (CAT) software. Bilara is a web app that enables translators to translate early Buddhist texts into their own language. These translations are published on SuttaCentral with the root text and translation side by side.

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About SuttaCentral Editions

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The SuttaCentral Editions project makes high quality books from selected Bilara translations. These are published in formats including HTML, EPUB, PDF, and print.

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You are welcome to print any of our Editions.

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Linked Discourses is a translation of the Saṁyuttanikāya by Bhikkhu Sujato.

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Creative Commons Zero (CC0)

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To the extent possible under law, Bhikkhu Sujato has waived all copyright and related or neighboring rights to Linked Discourses.

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This work is published from Australia.

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Web publication date2018
This edition2025-01-25 12:18:21
Publication typehtml
Editioned6
Number of volumes1
Publication ISBN978-1-76132-092-7
Publication URLhttps://suttacentral.net/editions/sn/en/sujato
Source URLhttps://github.com/suttacentral/bilara-data/tree/published/translation/en/sujato/sutta/sn
Publication numberscpub4
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